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LIBRARY OF THE
UNIVERSITY OF VIRGINIA
GIFT OF
MICHAEL ARPAD
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TO
THE REVEREND MOTHER ABBESS
AND THE NUNS
OP THE
FRANCISCAN CONVENT, TAUNTON.
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OF THE GREAT MODEL FOR SUPERIORS AND NUNS
IN MODERN TIMES,
IS MOST RESPECTFULLY DEDICATED
(With Kind Permission
BY THEIR OBLIGED SERVANT,
THE PUBLISHER.
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PREFACE OF ST. TERESA.
I have often found by experience, to say nothing
of what I have read in several books, the great bene-
fit a soul derives by not departing from obedience.
In this, I consider our advancement in virtue to
consist, as well as the acquisition of humility ; for
obedience secures us from those fears, which while
we mortals live it is fit we should have, lest we stray
from the path to heaven. Herein is found that
quiet, so much prized by souls desirous of serving
God ; for if they truly resign themselves to this
holy obedience, and subject their understanding to
it, so as to have no other will but that of their con-
fessor; and if they be Religious, that of their
superior, the devil ceases to attack them with his
continual scruples and vexations, finding he loses
rather than gains. And besides, the turbulent
motions of our minds, which delight in doing their
own will, and even in subjecting reason, in things
that please us, cease by obedience : and remember
that we have deliberately surrendered our will to
the will of God, choosing, as a means, to subject our-
selves to one who holds his place.
Since, then, our Lord, in His goodness, hath given
me the light to know the great treasure contained
in this precious virtue, I have endeavoured to ac-
quire it, though weakly and imperfectly ; and often
the little virtue I see in me causes me uneasiness,
because I know I have not fully accomplished some
of the tilings enjoined me. May His divine Majesty
supply whatever is defective, in this my present
undertaking.
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VI
PREFACE OF ST. TERESA.
While living in the monastery of St. Joseph at
Avila, in the year 1562 (the same year in which
that monastery was founded), I was commanded by
Father Garcia, of Toledo, of the Order of St. Dominic,
and who was then my confessor, to write the Foun-
dation of that house, with several other things,
which (if published) whoever reads them will know
what they are. But being now at Salamanca, in
the year 1573 (it is eleven years since I wrote the
first Foundation), my present confessor, Father Ri-
palda. Rector of the Society of Jesus, having read
the book of the first Foundation, he thought it
might conduce much to the honour of our Lord, if
I wrote the Foundations of the other seven monas-
teries, which, by the goodness of our Lord, have
since been erected ; he accordingly commanded me
to do so, and likewise to give an account of the
commencement of the monasteries belonging to the
Discalced Fathers of this First Rule. But as such
an undertaking seemed to me impossible, on account
of the many duties I had to attend to, and of the
Letters I was obliged to write, as well as other im-
portant business commanded me by my superiors, I
was recommending myself to God, being somewhat
troubled on account of my poor abilities and weak
state of health (for even without this burden, I
seemed unable to perform my other duties by reason
of my natural imbecility), when our Lord said to me,
“ Daughter, obedience gives strength.”* His Ma-
jesty grant it may prove so, and may he give me
grace worthily to relate, to His glory, the favours
He hath bestowed on our Order in these Founda-
tions. Be assured, that whatever I may say shall
be said in all truth, without any exaggeration, agree-
ably with what happened ; for in any matter, how-
ever slight, I would not tell a lie for the whole
world ; and therefore, in what I am now writing
* “ Hija, la obediencia da fuerzas.”
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PREFACE OF ST. TERESA. vii
(with the intention that our Lord may be praised
therein), I shall be most scrupulous, believing it
would be not only a loss of time, but using decep-
tion in the things of God, to be otherwise ; for then,
so far from honouring Him, I should rather offend
Him, which would be high treason. May His
Majesty ever protect me from doing such a thing.
I shall give each Foundation in its order, and be as
short as 1 possibly can, for my style is so heavy, that
I fear I shall — though unwillingly — both tire the
reader and myself. However, through the love you
bear me, my daughters, to whom, after my death,
this book will be left, I hope you will tolerate it.
God grant, that since in nothing I seek my own
advantage, nor have any desire but His praise and
glory (many things there are for which this tribute
is due), whoever shall read these Foundations, let
him not attribute any of them to me, for this would be
against the truth ; but let him beseech our Lord, to
pardon the little proficiency I have made under all
those favours. Herein you, my daughters, have
more reason to complain of me, than to thank me
for what I have done in these Foundations. Let us
all, therefore, my daughters, give thanks to the
Divine Goodness — for so many favours which He
hath bestowed upon me.
Having such a bad memory, I am afraid I shall
leave out many things of importance, and mention
other things which might be omitted; in a word,
allowance must be made for my poor ability and
dulness of comprehension, and likewise for the want
of leisure to write such things.
I am also commanded, if an opportunity offer
itself, to say something on prayer, and concerning
the illusion in which some may live who practise it,
and which may hinder them from advancing in per-
fection. In everything I submit myself to what the
Holy Roman Church, my Mother, teaches, being
resolved, before the book comes into your hands, my
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PREFACE OF ST. TERESA.
Sisters and Daughters, to have it examined by
learned and spiritual men. I begin, then, in the
name of the Lord, taking to my help His glorious
Mother, whose habit I wear, though unworthy of it ;
and also my glorious Father and Patron St. Joseph,
in whose house I now live, which is called from his
name, and by whose prayers I have been continually
assisted.
I request of my reader to say an “ Ave Maria” for
me, to help me out of purgatory, and bring me to
the possession of our Lord Jesus Christ, who, with
the Father and the Holy Ghost, liveth and reigneth
for ever. Amen.*
Teresa de Jesus.
An/no Domini 1573, the Feast of St. Lewis , i king of France.
* “En todo me sujeto h lo que tiene la Madre Santa Iglesia
Romans* y con determinacion, que antes que venga d vuestras
manos, Hermanos, e Hijas mias, lo venCn letrados y Personas espi-
rituales Una Ave Maria pido d quien esto ley ere, para que
sea ayuda d salir del Purgatorio, y llegar d vdr d Jesu Cliristo
nuestro Seftor, que vive, y regna con el Padre y el Espiritu Santo
por siempre jam^s. Amen.”
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CONTENTS
CHAPTER I.
THE FOUNDATION OF MEDINA DEL CAMPO, page 1.
CHAPTER n.
HOW OUR FATHER GENERAL CAME TO AVILA, AND WHAT HAPPENED
UPON his coming, page 5.
CHAPTER m.
BY WHAT MEANS THE FOUNDING OF THE MONASTERY OF ST.
JOSEPH IN MEDINA DEL CAMPO BEGAN TO BE NEGOTIATED, page 9.
CHAPTER IV.
ON CERTAIN FAVOURS WHICH THE LORD BESTOWED ON THE NUNS OF
THESE MONASTERIES, AND ON THE MANNER THE PRIORESSES SHOULD
CONDUCT THEMSELVES TOWARDS THE SISTERS, page 18.
CHAPTER V.
SOME DIRECTIONS CONCERNING PRAYER, page 22.
CHAPTER VI.
SHE SHOWS THE HARM THAT MAY HAPPEN TO SPIRITUAL PERSONS
BY THEIR NOT UNDERSTANDING WHEN THEY SHOULD RESIST THE
SPIRIT. SHE ALSO TREATS OF THE DESIRES A SOUL MAY HAVE TO
COMMUNICATE, AND OF THE DECEIT THERE MAY BE IN DOING SO.
OTHER IMPORTANT MATTERS ARE MENTIONED FOR THE GOVERN-
MENT of the houses, page 32.
CHAPTER Vn.
HOW THE PRIORESSES SHOULD CONDUCT THEMSELVES TOWARDS THOSE
WHO ARE MELANCHOLY, page 44.
CHAPTER VIII.
SOME DIRECTIONS ON REVELATIONS AND VISIONS, page 51.
CHAPTER EX.
THE FOUNDATION OF ST. JOSEPH’S MONASTERY AT MALAGON, page 5(5.
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X
CONTENTS,
CHAPTER X.
FOUNDATION OF THE MONASTERY OF VALLADOLID, page 58 .
CHAPTER XI.
SHE GIVES THE LIFE AND DEATH OF A NUN NAMED BEATRIZ OF THE
incarnation, page 61 .
CHAPTER XII.
ON THE FOUNDATION OF THE FIRST HOUSE OF DISCALCEATE FRIARS,
page 67 .
CHAPTER XIII.
SHE CONTINUES THE HISTORY OF THE FOUNDATION OF THE FIRST
HOUSE OF DISCALCEATE CARMELITES. SHE TELLS SOMETHING
CONCERNING THE LIFE THEY LEAD, ETC., page 71 .
CHAPTER XIV.
ON THE FOUNDATION OF THE MONASTERY OF THE GLORIOUS ST.
JOSEPH IN THE CITY OF TOLEDO, IN THE YEAR 1569 , page 76 .
CHAPTER XV.
SHE MENTIONS SOME THINGS THAT HAPPENED IN THIS MONASTERY
of st. Joseph’s in Toledo, page 85 .
CHAPTER XVI.
ON THE FOUNDATION OF TWO MONASTERIES IN PASTRANA, BOTH FOR
FRIARS AND FOR NUNS, IN THE SAME YEAR, 1569 , page 89 .
CHAPTER XVII.
FOUNDATION OF THE MONASTERY AT SALAMANCA, page 97 .
CHAPTER XVIII.
CONTINUATION OF THE FOUNDATION OF THE MONASTERY IN SALA-
MANCA, page 105 .
CHAPTER XIX.
HISTORY OF THE FOUNDATION OF THE MONASTERY OF OUR LADY OF
THE ANNUNCIATION, IN THE YEAR 1571 , page 111 .
CHAPTER XX.
FOUNDATION OF THE MONASTERY OF ST. JOSEPH IN SEGOVIA, page 119 .
CHAPTER XXI.
FOUNDATION OF ST. JOSEPH’S MONASTERY IN VEAS, page 124 .
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CONTENTS.
XI
CHAPTER XXII.
FOUNDATION OF THE MONASTERY IN SEVILLE, page 135.
CHAPTER XXIII.
THE HISTORY OF THE CONVENT OF ST. JOSEPH’S IN SEVILLE IS
continued, page 142.
CHAPTER XXIV.
SHE CONTINUES THE HISTORY OF THE FOUNDATION OF ST. JOSEPH’S
MONASTERY IN SEVILLE, AND RELATES WHAT HAPPENED IN THEIR
own house, page 151.
CHAPTER XXV.
CONTINUATION OF THE FOUNDATION OF THE MONASTERY IN SEVILLE.
SHE RELATES SOME REMARKABLE THINGS CONNECTED WITH THE
FIRST NUN WHO ENTERED, page 157.
CHAPTER XXYI.
FOUNDATION OF THE MONASTERY OF CARAVACA, IN THE YEAR 1576,
page 165.
CHAPTER XXVII.
FOUNDATION OF THE MONASTERY OF VILLANUEVA DE LA KARA,
page 176.
CHAPTER XXVIII.
FOUNDATION OF THE MONASTERY OF ST. JOSEPH IN PALENCIA, IN
the year 1580, page 197.
CHAPTER XXIX.
FOUNDATION OF THE MONASTERY OF SORIA, page 211.
CHAPTER XXX, ’
FOUNDATION OF THE MONASTERY IN BURGOS, page 218.
APPENDIX, page 247.
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BOOK OF THE FOUNDATIONS.
FOUNDATION OF MEDINA DEL CAMPO.
CHAPTER I.
I lived five years in the Convent of St. Joseph of
Avila, after it was founded : and it appears to me
now, that these were the most quiet years of my life,
the tranquillity and calmness of which my soul has
oftentimes longed for. About this time, some young
ladies entered to take the habit, whom the world, to
all appearance, had already held captives, if one
might judge by their fine dress and frivolity ; but our
Lord soon removed them from these vanities, by
drawing them to His house, and endowing them with
such great perfection, that I was much confused
thereat. Their number amounted to thirteen, which
I had determined not to exceed. I was much de-
lighted in living among such pure and holy souls, for
all their care was to serve and praise our Lord. His
Divine Majesty sent us there everything necessary,
without our asking ; and whenever we were in want
(which was but seldom), their joy was the greater. I
praised our Lord in seeing such heroic virtue, and
especially their indifference about everything relating
to the body. I, who was their superioress, never
remember to have been troubled with any thought in
this matter, because I firmly believed that our Lord
would not be wanting to those who had no other
wish — but how to please Him. And if sometimes
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FOUNDATION OF
there was not provision enough for all, upon my say-
ing that those only who stood most in need should
partake of it, each one considered herself not to he
such, and thus the food remained till God sent suffi-
cient for all.
With regard to the virtue of obedience — (which I
value so much, though I knew not how to practise it
till these servants of God taught me ; and if I pos-
sessed any virtue, I should never be ignorant of it),
I could mention many things which I here saw in
them. One at present offers itself to me, which is
this : Being one day in the refectory, a few cucum-
bers were given to us at our meal ; a very small one,
which was rotten inside, fell to my share. Appear-
ing not to be aware of this, I called one of the sisters
who had more judgment and talent than the others ;
and to try her obedience, I told her to go and set
the cucumber in a little garden that we had : she
asked me whether she should plant it straight down
or sideways : I said “ sideways,” and immediately she
did so, without the thought once occurring that it
was impossible to prevent it from decaying ; but her
esteem for obedience so captivated her natural reason
in the service of Christ, as to make her believe the
thing was quite proper.
It once happened that I imposed on a sister six or
seven different offices, which she undertook without
saying a word, thinking it possible to perform them all.
We had a well containing very bad water (according to
the report of those who tried it), which I wished to
have had conveyed by a pipe to our house, thinking
that if once the wrfter could be made to flow, it might
serve us for drink ; but this appeared to be impossible,
as the well was very deep. However, I called in
some skilful workmen, to see what they could do :
but they laughed at me, as if I wished to throw
money away. Thereupon, I asked the sisters what
they thought of the matter ? One said, “ that the
work should be attempted •” another said, “ Since our
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MEDINA DEL CAMPO.
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Lord gives us food, will He not give us some one to
bring us water? It would be necessary for His
Majesty to give it to us in our house, and thus He
will not fail to do it.” Seeing the great faith and
resolution with which she spoke, I considered the
matter quite certain, and therefore, contrary to the
wish of the person I employed (who knew what
kind of water was in the well), I ordered the work
to be done, and our Lord was pleased that we should
obtain a current of water, good and sufficient for us
to drink, and which we now possess. I do not con-
sider this as a miracle, for I could relate many other
things, but I only wish to show the great faith these
sisters possessed, since the circumstance happened
just as I have related it. And, moreover, it is not
my chief intention to commend the nuns of this con-
vent (all of whom, through the goodness of our Lord,
continue to this day in the same way ; and to write
on these and many other matters would occupy too
much space, though not without profit, since those
who may come after are often animated to imitate
them) ; but if our Lord be pleased that these things
should be known, the superiors may command the
prioresses to publish them.
I lived then among these angelic souls, for such
they appeared to me, because they concealed no im-
perfection from me, however interior it might be ;
and the favours, the ardent desires, and detachment
from worldly things which our Lord gave them, were
very great and numerous. Solitude was their joy, and
they have accordingly assured me that they were never
tired of being alone, and that it was quite a torment
to them whenever any one, even their own brothers,
came to see them : she who had the most time to
remain in a little hermitage we had in the garden,
esteemed herself the most happy. When I was
considering the great value of these souls, and the
courage which God gave them, beyond that of
women, to suffer and to serve Him, I thought many
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FOUNDATION OF
times, that the riches with which our Lord endowed
them were given for some great end : that , however,
never came into my thoughts, which afterwards hap-
pened ; for then it appeared to me a thing impossible,
as I could see no grounds even to imagine what was
to come ; and in the meanwhile, as time went on, my
desires increased more and more, to be instrumental
in doing some good to any souls. And thus it ap-
peared as if my soul were bound, and often I seemed
like one that had a great treasure to guard, and who
was desirous that all should share in it ; and yet my
hands seemed tied, so as to prevent me from dis-
tributing it : thus my soul seemed bound, for the
favours which God bestowed on me in these years
were very great, anfl all appeared to be ill bestowed
upon me. But I endeavoured to please the Lord,
with my poor prayers, and always laboured with the
sisters that they might do the same, and be jealous
for the good of souls, and for the extension of the
Church : and whoever conversed with them were
always edified; this helped to satisfy my great
desires.
After four years, or it may be a little more, a
Religious of the Order of St. Francis came to see me :
his name was Fray Alfonso Maldonado, a great
servant of God, having the same desires as myself
for the good of souls ; but he was able to accomplish
them, for which I envied him extremely. As he had
not long come from India, he began to tell me how
many millions of souls were lost there, for want of
instruction, and he gave us a sermon on the subject,
exhorting us to do penance, and then departed. I
became so distressed at the loss of so many souls
that I could not contain myself : and I went to one
of our hermitages, and there, with many tears, cried
to our Lord, beseeching Him to give me the means
whereby I might be able to gain some souls to His
service, since the devil carried away so many, and
that my prayers might be of some avail, for I was good
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MEDINA DEL CAMPO.
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for nothing more myself. I envied those greatly, who
for the love of God were able to spend themselves in
this work, though they should suffer a thousand
deaths ; and thus it happens, that when we read in
the Lives of the Saints, how they converted souls,
this excites within me more devotion, more tender-
ness and envy, than all the martyrdoms they suffered ;
and this is a feeling our Lord has given me, thus
showing me that He values one soul which we gain
through His mercy by our prayers more than all the
services we can do Him. One night, while I was in
prayer (with this great pain), our Lord presented Him-
self to me in the manner He was accustomed ; and •
showing me much affection, as if He wished to con-
sole me. He said : — “ Wait a little, daughter, and thou
shalt see great things.”* These words remained so
fixed in my heart, that I could not drive them from me;
and though I could not conjecture, nor see any ground
to imagine what they meant, though I thought much
on the matter ; yet I was greatly consoled, and felt
certain the words would become true, but by what
means never entered ray imagination, and thus
another year passed, and what afterwards happened,
I shall now relate.
CHAPTER II.
HOW OUR FATHER GENERAL CAME TO AVILA, AND WHAT
HAPPENED UPON HIS COMING.
Our Generals always reside in Rome, and none of
them was ever known to come into Spain, so that
for any one to come now, seemed a thing impossible ;
but as whatever our Lord wills is sure to be done,
His Majesty ordered that to happen now which
* “ Espera un poco, liija, y ver&s grandes cosas.”
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FOUNDATION OF
never happened before. When I heard of his
arrival, I appeared to be much troubled, because (as
I related when speaking of the foundation of the
convent of St. Joseph) that house was not subject
to the Order, and therefore I feared two things : one,
that he would be displeased with me, for not knowing
how matters were going on — he had just reason;
the other, that he would command me to return to
the monastery of the Incarnation, where the rule
is mitigated; this would have been a great afflic-
tion to me for many reasons which I need not
now mention : one was, that I could not there
observe the rules in their primitive rigour, and also
because the number of Religious was above a
hundred and fifty, and I knew that where there are
few, there more quiet and conformity are to be
found. But our Lord directed this matter better
than I imagined, and as the General was a holy
servant of His, and very prudent and learned, he
saw it was a good undertaking ; for the rest, he was
not severe in any way to me ; his name was Father
John Baptist Rossi, of Ravenna, a person much
esteemed in the Order, and deservedly so. Having
arrived at Avila, I prevailed on him to visit St.
Joseph's, and the bishop wished that the same atten-
tion should be paid to him as to his own person. I
gave him an account of the foundation with all truth
and simplicity, because it is my desire thus to act
with my superiors, come what may, since they stand
in the place of God: the same I do with my confessors,
for if I did not, I think there would be no security
for my soul. And thus I gave him an account of the
monastery, and also of my whole life, though it
has been so wicked. He consoled me greatly,
and assured me he would not command me to re-
move hence. He was very pleased to see our way of
living, which was an imperfect image of our Order
at its commencement, and how the primitive rule
was observed in all its rigour, which was not the
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MEDINA DEL CAMPO.
7
case in any other monastery of the whole Order. As
he had a great desire that this beginning should go
forward, he gave me several letters patent for the
erection of more monasteries, with an injunction
that none of the provincials should prevent me.
These letters I did not ask of him, since he knew
my manner of proceeding in prayer, and the great
desire I had to be the means of enabling souls to
approach nearer to God. But these means I pro-
cured not from him ; rather it appeared to me mad-
ness, because I well knew that a worthless woman*
like myself, and without any power, could do nothing.
But when these desires come into the soul, it is not
in her power to reject them ; but through her love
to please God, and her confidence in Him, His
Divine Majesty makes that possible, which to natural
reason is not so. Thus when I saw the great desire
our very reverend Father General had, that more
monasteries should be founded, it seemed as if I
saw them already established ; and remembering the
words our Lord had spoken to me, I now perceived
some beginning of that which before I could not
understand. But when our Father General was
about to return to Rome, I was very much grieved ;
for, having shown me the greatest affection and
favour, I had a high regard for him, and appeared to
be very desolate at his departure. As often as he
was disengaged he came to treat on spiritual things
with us, being one on whom our Lord had bestowed
great favours, and on this account it was a great
comfort for us to hear him.
Before he departed, the Lord Bishop Don Alvarez
de Mendoza, who loved much to assist all those
who he saw endeavoured to serve God with greater
perfection, procured from him a license, to erect in
his diocese some monasteries of barefooted friars of
the first rule; others also made the same request.
* “ Mugercilla,” a diminutive of “ Muger.”
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FOUNDATION OF
The Father General was desirous of effecting this
object; but as he found there was some opposition
to it in the Order, he deferred it for the present, lest
he might cause some disturbance in the province. A
few days after, when I considered how necessary it
was that, if I erected convents for nuns, there should
also be some monasteries for men observing the same
rule; and seeing how few there were in this province,
after having earnestly recommended the matter to our
Lord, I wrote a letter to our Father General en-
treating him as well as I could to be favourable, and
giving him reasons to prove what great honour would
result therefrom to God; and at the same time
showing that the inconveniences which might happen
were not sufficient to give up so good a work : I
likewise placed before him the honour our Blessed
Lady would derive from it, to whom he was exceed-
ingly devout. She it was who must have advanced
this cjbject ; for the Father General having received
my sister when he was at Valencia, sent me from
thence a license to found two monasteries, thus
showing how he desired to advance the greater per-
fection of the Order. And that there might be no
opposition, he referred the matter to the provincial
who was then in office, as well as to the preceding
one (a thing very difficult to obtain) ; but as I saw
the principal point was gained, I had great hopes
that our Lord would do the rest, and so it happened,
for by the kindness of the Lord Bishop, who ma-
naged the business as if it were his own affair, both
the provincials gave their consent.
Being now very much consoled by having obtained
the license, I was the more troubled because there
were no friars in the province that I could hear of,
to begin the work, nor any secular willing to make a
beginning : in this difficulty I could do nothing but
beseech our Lord, that He would be pleased to raise
up one person at least. I had neither house, nor
means to purchase one. Behold here a poor bare-
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MEDINA DEL CAMFO.
9
footed nun, without the support of any one hut our
Lord, furnished with plenty of letters and good de-
sires, without any possibility of putting them in
execution. But neither my courage nor confidence
failed me; for when I considered that our Lord,
haying granted one thing, would certainly grant the
other, then everything appeared to me possible, and so
I began to set to work. O greatness of God, how dost
Thou show thy power by giving courage to such an
ant !* And, O my Lord ! what great things wouldst
Thou not do for those who love Thee, but our cowardice
and fears are in the way, because we never resolve
but when full of a thousand apprehensions and human
considerations! And thus,0 my God ! Thou display est
not thy wonders and greatness ! Who is more dis-
posed to give, were there any to receive ? Who more
willing to accept our services at our own charge,
than Thou ? May it be that I have done your Majesty
some service, and not rather have the greater account
to give for all that I have received.
CHAPTER III.
BY WHAT MEANS THE FOUNDING OF THE MONASTERY OF ST.
JOSEPH IN MEDINA DEL CAMPO BEGAN TO BE NEGOTIATED.
Being then full of all these cares, it came into my
mind to make use of the assistance of the Fathers
of the Society,f who were very much esteemed in
Medina, and with whom (as I have mentioned in the
first Foundation) I have for many years treated on
the concerns of my soul ; and for the great good I
received, I have always had a particular attachment
and reverence for them. I wrote, as our Father
* " O grandeza de Dios ! oomo mostrais vuestro poder en ddr
osadia d una hormiga !” &c.
f The Jesuits.
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FOUNDATION OF
General had commanded me, to the rector of this
place, who happened to be my confessor for many
years (as I have before mentioned), and is now the
provincial : his name is Baltasar Alvarez. He and
all the rest said they would do what they could in this
matter ; and much they did, accordingly, in procuring
a license from the magistrates and from the bishop ;
and as the monastery was to be founded in poverty,
this is a difficult point in every place : thus many
days were spent in negotiating the matter. For this
purpose, a priest went to Medina, who was a zealous
servant of God, greatly disengaged from all things of
the world, and much given to prayer : he was chap-
lain in the monastery where I lived, and one to
whom our Lord gave the same desires as He gave to
myself : and thus he assisted me greatly, as will be
seen further on : his name was Julian D' Avila.
Now, though I had a license, I had no house,
nor a farthing to buy one ; and how could a poor
stranger, as I was, procure credit or trust on nothing,
had not our Lord assisted us ? He so ordered, that
a very virtuous lady, for whom there had been no
room for admission into St. Joseph's convent, hear-
ing that another house was to be erected, should
come to me, and desire to be admitted into this. She
had some money, but very little, and it was not
sufficient to purchase a house, but only to hire one,
and to help to pay the expenses of the journey. And
so we hired one ; and without any other assistance
but this, we departed from Avila, two nuns of St.
Joseph's and myself, with four of the Incarnation (in
which convent the rule is mitigated, and there I
lived before St. Joseph's was founded), together with
our father chaplain, Julian D' Avila.
When the matter was known in the city, there
was great murmuring : some said I was a fool ; others
that they waited the result of such madness. The
bishop also thought it a very foolish undertaking, as
he told me afterwards, although then he did not tell
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11
me so ; for he did not wish to hinder me, because,
having a great regard for me, he would not give me
any uneasiness. My friends also spoke enough to
me on the matter, but I took little notice of what
they said, because that which they considered very
doubtful, appeared to me so easy, that I could not be
persuaded it would prove a failure.
Before we left Avila, I wrote to a father of our
Order, named Fray Antonio de Heredia, to buy me
a house : at that time he was prior of a monastery
of friars belonging to our Order there, called St.
Anne’s. He treated on the matter with a lady, who
esteemed him much; but the house she had was
quite in decay, save one apartment, which was in a
good state. This lady was so kind, that she promised
to sell it to him ; and so they made the bargain,
without her requiring security of him, or anything
else beyond his word: and if she had insisted on
security, we should have had no remedy. But it
was our Lord who was disposing everything for us.
The walls of this house were so decayed, that we
hired another on this account while they were being
repaired, for there was much to be done. Thus,
coming the first day’s journey to Arevalo late at
night, fatigued with the bad accommodation we had,
on my entering the town I met a priest, a friend of
ours, who had procured a lodging for us in a house
that belonged to certain devout women. He told
me in private that we could not have the house
which had been hired for us, because it stood near
a monastery of the Augustinians, and they greatly
opposed our entrance there, and that therefore we
should be forced to have a lawsuit about the matter.
O my God ! when Thou, O Lord, art pleased to inspire
us with courage, how powerless are all contradic-
tions !* But I was the more animated and encou-
raged by the consideration, that as the devil began
* “ 0 valame Dios I quando vos, Seflor, quereis dar animo, qud
poco hacen todas las contradiciones !” &c.
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FOUNDATION OF
to raise disturbances and difficulties, this was a sign
that our Lord would be served in this monastery.
However, I desired our friend to say nothing, in
order not to disturb my companions, especially the
two nuns of the Incarnation ; as to the rest, I knew
they would endure any trouble for my sake. One of
these was the sub-prioress of that monastery, and
both of them were of good families; and because
they came with me against the wish of their rela-
tions, they were greatly opposed to their departure,
for all considered the undertaking to be very foolish.
Afterwards I saw they had reason enough to think
so. But when our Lord is pleased that I should
found one of these monasteries, my mind appears to
me incapable of admitting any thought sufficiently
strongto induce me to lay aside the undertaking till the
thing be done : then all the difficulties present them-
selves together before me, as will be seen afterwards.
When we arrived at our lodgings, I learnt that
there was in the place a friar of the Order of St.
Dominic, a great servant of God, and who had been
my confessor all the time I lived at St. Joseph's ; and
as in that Foundation I spoke much of his virtue, I
will here mention only his name, which is Fray
Domingo .Banez : he is a person of great learning
and prudence; by his guidance I directed myself;
and now what I was about to undertake did not
appear, to his judgment, so difficult a matter as it
seemed to others, because the more we know of God,
the more easy do His works seem. All things ap-
peared to him very possible, on hearing of certain
favours God had done for me, and on account of
what he had seen himself in the Foundation of St.
Joseph's. He gave me great consolation, whenever
I saw him, because by his advice I believed every-
thing would succeed well. As soon as he came to us,
I told him very privately all that had passed. His
opinion was, that we might soon settle the business
of the Augustinians : but to me, all delay was a
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13
tedious matter, not knowing what to do with so
many nuns; and thus we all passed the night in
trouble, for the affair was soon told to every one in
the house. •
Early in the morning Father Antonio de Heredia
came to us, and told us that the house he had agreed
to purchase was sufficient, and that it had a hall
which we could convert into a little church, by
adorning it with pieces of tapestry. This we resolved
upon ; at least, I thought it would do very well, for
the more haste we made, so much the better it
would be for us, considering we were out of our con-
vent ; and as there was also some opposition to be
feared, having learnt a lesson from the first Founda-
tion, I was therefore very anxious possession should
be taken before the matter became known. We
resolved accordingly to take possession, and to this
Father Domingo Banez likewise consented. #
We arrived at Medina del Campo on the eve of
Assumption of our Lady,* about midnight ; and to
avoid all noise, we alighted at St. Anne's convent,
and thence we went on foot to our house.f It was
a great mercy of God, that at such an hour we met
no one, though then was the time when the bulls
were about to be shut up, that were to run the next
day. I have no recollection of anything, on account
of the terror and amazement we were in. But our
Lord, who takes care of those who desire to please
Him, preserved us ; for we truly had no other object
in view but His glory in this matter. Having come
to the house, we entered into a court, the walls of
which seemed much decayed, but not so much as
afterwards, when it was daylight, for then we could
see better. It seemed to me, that our Lord was
pleased this good father should be so blind, as not to
perceive there was no proper place there for the
most Blessed Sacrament to remain. When I saw
* Nuestra Seflora de Ag<5sto.
f This House was founded in the year 1567.
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14
FOUNDATION OF
the hall, I perceived there was much rubbish to be
removed, and that the walls were not plastered : the
night was far advanced, and we had brought only a
few hangings (three, I think), which were nothing
for the whole length of the hall : I knew not what
was to be done, for I saw that was no proper place to
erect the altar. Our Lord was, however, pleased the
thing should be done immediately, for the steward
of the lady had in the house several pieces of tapestry
which belonged to her, and also a piece of blue
damask, and she had told him to give us whatever we
wanted, which was very kind of her.
When I saw such good furniture, I praised our
Lord, and so also did the other nuns. But we knew
not what to do for nails, and that was not the time
to buy them ,• we began, however, to search for some
on the walls, and at length with difficulty we pro-
cured gbundanee : then some of the men commenced
putting up the tapestry, while we swept the floor ;
and we made such great haste, that when it was day-
light, the altar was ready, a bell was put up, and
immediately mass was said. This was sufficient to
take possession; but we did not stop here, till we
had the most Blessed Sacrament placed in the taber-
nacle, and through the chinks of a door that was
opposite the altar, we heard mass, having no other
place. With this I was quite content, because to
me it was the greatest joy and comfort, to behold one
church more in which the most Blessed Sacrament
was placed. But my joy lasted only a little while ;
for when mass was over, I chanced to look out into
the court from a window, and saw all the wall in
many places quite in ruins, to repair which required
many days. O my God ! when I beheld thy
Divine Majesty exposed in the streets, at so dan-
gerous a period as we now live in, on account of
these Lutherans, what sorrow and dismay came to
my heart. And to these were joined all the diffi-
culties which those might raise, who before had
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15
greatly opposed me; and I saw clearly they had
much reason in doing so. It now seemed to me
impossible to go on with what I had commenced ; for
ad, formerly, all things appeared to be so easy, con-
sidering that they were done for God, so now the
temptation had such power, that I thought I never
had received any favour from God : my own base-
ness and weakness were alone present to me : relying
therefore on so miserable a support, what good suc-
cess could I hope for? Were I alone, I think I
could have managed better ; but the thought of my
companions turning back again to their house, after
all the opposition they met with when they left, this
seemed to me very hard. I also imagined, that
having erred in the beginning, all that I had under-
stood our Lord would do had no foundation ; and
a fear came on me immediately, lest what I had
heard in prayer might be a delusion ; and this was
not a less, but a greater, source of trouble and un-
easiness, because I began to be extremely fearful
lest the devil had deceived me.
O ! my God, what a sight is it to behold a soul,
which Thou art pleased to leave in such pain ! Truly,
when I remember this and other afflictions which I
suffered during these Foundations, it appears to me
that no account is to be made of bodily pains, though
I have endured very severe ones. But notwithstand-
ing all this grief which so much oppressed me, I did
not in any way reveal it to my companions, because
I did not wish to afflict them more than they were
already. In this trouble I passed a great part of the
evening, till the rector of the Society sent a father to
visit me, and he animated and consoled me exceed-
ingly. I did not tell him all my sorrows, but only
that which I felt in seeing ourselves in the street. I
began to speak to him about hiring a house for us
(cost what it might), wherein we might dwell till the
other was repaired. I now began to take courage on
beholding so many people come to us, and no one
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FOUNDATION OF
accused us of folly, which was a mercy of God ; for
had they reflected on our situation, they would have
done quite right to take away the most Blessed
Sacrament from us. Then I considered my own
stupidity, and the little care all the others had, in
not consuming it : but I thought if that were done,
all was undone.
In spite of all the diligence used in seeking a
house, none could be found to let in the whole town,
and this gave me great trouble night and day,
because though I had appointed men to watch and
guard the most Blessed Sacrament, yet I was fearful
lest they might fall asleep ; and so I arose in the
night myself to guard it at a window, and by the
clear light of the moon, I could see it from that spot
very plainly. All these days a great multitude came
to see us, and not only were they not displeased, but
their devotion increased the more, to see our Lord
again in a stable; and His Majesty (who is never
weary of humbling Himself for our sake) appeared
unwilling to remove thence. About eight days after,
a merchant, seeing our necessity, and living himself
in a very good house, told us we might have the
upper part of it, where we could dwell as in a house
of our own. He also had a very large hall, with a
gilded roof, and this he gave us for a church : and a
lady that lived near the house we had bought, whose
name was Dona Helena de Quiroga, a great servant
of God, told us she would help us, that so a chapel
might immediately be prepared, in which the most
Blessed Sacrament could be placed; and likewise
'that she would so accommodate us, that we could
live in enclosure. Other persons also liberally con-
tributed alms towards our support; but this lady
assisted us the most. And on this account I began
to feel more quiet and rest, because where we now
were we had perfect enclosure, and began to recite
our office. In fitting up the house, the good prior
took much pains and made great haste : but with all
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his labour, it cost him two months; still he repaired
it so well, that we could conveniently have lived
there several years; and since then our Lord has
gone on improving it.
While I was here, I was very desirous of having
monasteries of religious men ; but not having one to
commence with (as I already mentioned), I knew
not what to do. At last I resolved to treat very
privately with the prior above mentioned, to see what
he would advise me to do ; and so I did. He was
exceedingly glad, when he heard of my intentions,
and promised that he himself would be the first :
but when I heard this, I thought he was in jest, and
so I told him, because though he was always a good
Religious, recollected, and studious, and a lover of
his cell ; yet I did not think he was a fit person to
commence such an undertaking, and that he had
sufficient strength and spirit to bear the rigour and
severity requisite for such a life, for he was very
delicate, and not accustomed to any austerities. But
he assured me it was otherwise with him, and he
certified to me that some time ago our Lord had
called him to a stricter life, and also that he had
determined to become a Carthusian, and the fathers
had told him they would receive him. With all
this, however, I was not quite satisfied, though I was
glad to hear it ; and I entreated him to w ait some
time, and exercise himself in those things he would
have to perform under a vow. He did so for a year,
and during this period so many troubles and false
accusations happened to him, that made it appear
our Lord wished to try him. But he bore all so
well, and advanced so much in perfection, that I
praised our Lord for it, because I thought our Lord
was thus disposing him for this undertaking. A
little after, a father happened to come here, who was
a young man and had been studying at Salamanca,
and he came with another person as a companion.
He told me great things concerning the life which
c
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FOUNDATION OF
this Religious led, whose name was Fray Juan de la
Cruz.* I gave thanks to our^ Lord. In speaking
with this Religious, I derived great satisfaction, and
learnt from him that he also was desirous of entering
the Carthusian Order. I immediately acquainted
him with my design, and earnestly entreated him to
wait till our Lord gave us a convent, representing to
him the great good it would produce (if he wished
to make reforms), to commence the work in his own
Order, and how much better he would thereby serve
our Lord. He promised me he would do so, if the
business did not prove too tedious. When I now
saw I had two Religious to commence the work
with, it seemed to me as if the matter was already
accomplished, although I was not entirely satisfied
with the prior ; and thus some delay was caused, as
well as by our not having any place to commence the
monastery. The nuns continued to gain credit with
the people, who took much pleasure in them, and I
think with reason ; because all had but one object,
which was, how each could best serve our Lord. In
every respect, they observed the same rules that are
kept in the convent of St. Joseph's at Avila : the
constitutions also are the same. Our Lord began to
call some of the sisters to take the habit ; and the
favours He granted them were so great, that I was
astonished thereat. May He be for ever blessed.
Amen ; for He seeks nothing else but to be loved,
that so He may love us.
CHAPTER IY.
ON CERTAIN FAVOURS WHICH THE LORD BESTOWED ON THE NUNS OF
THESE MONASTERIES, AND ON THE MANNER THE PRIORESSES SHOULD
CONDUCT THEMSELVES TOWARDS THE SISTERS.
Before I proceed further, I think it proper (as I
know not how long our Lord may spare my life, or
* St. J ohn of the Cross. (See his life in Alban Butler.)
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whether I shall have more leisure, for at present I
have but little) to give some directions whereby the
prioresses may be enabled to judge of and to conduct
those souls committed to them to greater perfection,
though not with so much pleasure to themselves. I
should observe that when I was commanded to write
these “ Foundations,” omitting the first of St. Joseph
of Avila, which I wrote immediately, there were
already founded (by God's blessing) seven other
monasteries, including that of Alva de Tormes, which
was the last of them ; and the reason why no more
were founded was, that my superiors employed me in
another business, as hereafter will be seen. But
considering what happened, for some years, in these
monasteries relating to spiritual things, I see the ne-
cessity there is of saying what I now wish to mention.
May it please our Lord, that I may properly treat
this matter, conformably to what I see so necessary.
And since what I am about to speak upon are no
illusions, our minds must not therefore be terrified,
because (as I have said elsewhere in some little
rules* I wrote for the sisters), as long as we live in
obedience and with a pure conscience, our Lord never
permits the devil so far to prevail, as to deceive us in
any way prejudicial to our soul ; rather does it hap-
pen that he himself is often deceived; and as he
knows this, I believe he does not so much produce
this evil in us, as our own perverse inclinations and
bad humours (especially if these be melancholy),
because women are naturally weak, and our self-love
that reigns in us is very subtile : hence, many per-
sons have come to me — both men and women —
besides the nuns of these monasteries, who I clearly
perceived were often themselves deceived, though
against their will. \ I firmly believe that the devil is
accustomed to meddle in such matters on purpose to
deceive us; but of the great numbers whom, by
* Literally, “ En algunas cosillas.”
c 2
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FOUNDATION OF
(rod's goodness, I have seen, I did not observe that
our Lord abandoned them : perhaps He wished to
exercise them by these fears, that so they might
gain more experience.
The duties concerning prayer and perfection are
so forgotten in the world (on account of our sins),
that I consider it necessary to declare my sentiments
in this manner : for if men, even without seeing any
danger, are afraid to walk this way, what would it
be, if they were told there was some danger ? It is -
true, however, that in everything there is some dan-:
ger ; and therefore, as long as we live, we should in
all things walk in fear, and beseech our Lord to.
teach us the right way, and not forsake us. But (as i
I believe I once said) if sometimes we are permitted
to fear, can those fear who strive earnestly to think
of God, and endeavour to become more and more
perfect ? O, my Lord ! as we see that Thou often de-
liverest us from dangers into which we wilfully throw
ourselves, even to offend Thee, shall we believe
that Thy Majesty will not free us, when we have
no other object or desire but to please Thee, and
entertain ourselves with Thee? This I can never
suppose. It might indeed happen, that God by
certain secret judgments may permit some things to
fall out in one way, and others in a different way,
but never did he draw evil out of good. And thus
we should hereby be excited to walk faster on our
road to perfection, that so we may please our Spouse:
and find Him the sooner ; but this should not make
us weary ; rather it should animate us to walk with
fortitude over the rough passes* of this life, and not
be terrified with our journey, since in the end, by
walking with humility we shall, through God's
mercy, arrive at the city of the heavenly Jerusalem,
where all that we have endured in this life will
appear little or nothing, in comparison with the
glory we shall possess.
* “ Caminos de puertos.”
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As now these little dove-cots of the Blessed
Virgin our Lady began to fill, so His Divine Majesty
began also to show His greatness in these poor, weak
women, though strong in good desires and in a dis-
engagement from every creature ; and this it is that
tends most to unite a soul with her Creator, especi-
ally if we walk with a pure conscience. There is no
need to prove this point, for if the disengagement be
real and sincere, it seems to me impossible to offend
God. And as all their discourses and meditations
relate to him, so His Majesty appears unwilling to
depart from them. This is what I now see, and
speak of with truth. Let those fear who shall come
after us and read these words : and if they see not
what we now see, let them not ascribe it to the
times, for at all times God is ever ready to bestow
good favours upon those who serve him in earnest,
and endeavour to discover and correct whatever im-
perfection there may be in them.
I have sometimes heard it said concerning the
beginnings of Religious Orders, that because they
were beginnings, our Lord bestowed greater favours
on those saints who preceded us. And so indeed it
is : but we should consider that we also are founda- »
tions for those who come after us ; and if we who
are now living had not fallen away from the fervour
of our predecessors, and if those who succeed us
should not do the like, the building would always
continue firm and immoveable. What good do I
gain, that the saints before me were so perfect, if I
who have come after them continue so wicked, leaving
the edifice quite ruined and destroyed by my evil
habits ? For it is evident, that they who come after
us do not so much regard those who have long
passed away, as they do those whom they see present .
The excuse we make in not belonging to the first
beginnings is quite ridiculous, for we consider not
the difference there is between our life and virtue,
and the life of those saints on whom God bestowed
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FOUNDATION OF
such great favours. O my God ! what false excuses
and what manifest cheats are these ! lam grieved,
0 my God! for being so wicked, and for having
done so little in Thy service. But I know well,
the fault lies entirely on my side, that Thou bestow
not on me those favours which Thou showed to my
predecessors ; my life confounds me, O Lord, when
1 compare it with theirs, and I cannot speak of it
without tears. I see I have lost that which they
earnestly laboured for, and in no way can I com-
plain of Thee ; it is not good that any should com-
plain ; but if they should see their Order failing in
anything, let them endeavour to become such stones
in it as may be serviceable in repairing the building,
and our Lord will keep them therein.
But to return to my subject (for I have digressed
much) , the favours which our Lord bestows in these
Houses are very great, for he conducts them all by
means of meditation, and some have attained perfect
contemplation, while others have advanced so far as
to have raptures; and on several more our Lord
bestows favours of another kind, giving them in
addition revelations and visions, which it is quite
* evident do come from God. There is now no House
in which may not be found one, or two, or three
such favoured souls. I am well aware that sanctity
does not consist in visions, &c. : but it is not my in-
tention solely to praise these nuns, but to make it
appear that the remarks I have wished to make are
not without a purpose.
CHAPTER V.
SOME DIRECTIONS CONCERNING PRATER.
It is not my intention nor wish, that what I shall
now say should be considered so true and just,* as
* Literally, “ Serk tan acertado,” &c.
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to be taken for an infallible rule, for it would be quite
foolish to do this in matters so difficult. But as there
are many paths in this road of the Spirit,* I may
perhaps say something to the point concerning some
of them; and if they who walk not in this path
understand me not. it may be that they walk in
another way. Buf if I benefit no one, may our
Lord accept my good-will, since He knows that
although I have not experienced all this myself, I
have observed it in other souls.
And first of all I wish to show (according to my
poor capacity), in what consists the nature of perfect
prayer. For I have met with some, who seem to
imagine the whole matter to consist in thinking ; and
if they can keep their mind fixed on God, th6ugh by
using great violence to themselves, they immediately
consider themselves to be spiritual persons ; and if
(being unable to continue thinking any longer) they
should be obliged to turn their mind to anything
else, even to things good and meritorious, they im-
mediately become greatly afflicted, and fancy they
are lost. Persons who are well instructed will not
have such ignorant fancies (though I have met with
such) ; but as for us women, it is proper we should be
instructed concerning everything. I admit that it
is a favour of our Lord, to be able always to keep
our thoughts fixed on Him, and to be meditating on
His works, and it is good to endeavour to do this :
but we must remember that all minds are not
naturally fit for such an exercise : but to love, all
souls are fit. In another place I have mentioned the
causes of this inconstancy of our imagination, but I
think I did not mention all, for this would be im-
possible, but only some of them. At present, there-
fore, I do not treat of these, but only wish it to be
understood, that the soul is not the thinking, nor the
willing, though it be fit the soul should regulate
* “ Muchos caminos en esta via del espiritu,” &c.
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FOUNDATION OF
herself by them, otherwise sad would be her lot, as I
said above : hence the proficiency of the soul consists,
not in much thinking, but in much loving. And if
you ask me how this love must be acquired, I answer,
by resolving to do the Divine Will, and to suffer for
God, and in effect doing so, when occasion shall
offer.
It is quite true, that by thinking on what we owe
to God ; who He is, and who we are, the soul gradu-
ally acquires a determined will, which brings great
merit, and for beginners is very excellent and useful :
but this is to be understood only when nothing
comes to interfere with obedience, and the welfare of
our neighbour, to which charity binds us : for in such
points relating to either of these two duties, we must
find time to leave that which we desire so much to
give to God, viz. (in our opinion), being alone medi-
tating on Him, and rejoicing in the caresses He
bestows on us. To leave these delights for any of
the two objects above mentioned, is to please Him
and to do what He himself has spoken of with His
own mouth : — “ Amen, I say to you, as long as
you did it to one of these my least brethren, you did
it to me." (St. Matthew xxv. 40.) And as regards
obedience, He wishes us to walk in no other way.
Whoever, therefore, loves Him, let him follow our
Lord, for He “ became obedient even unto death."
If then this be true, whence proceed that disgust
which we frequently find in us, when for a great
part of the day we have not been retired and absorbed
in. God, although we were engaged in these other
things ? In my opinion, it proceeds from two causes.
(1) . The first and principal one is, our own “ self-
love,” which in a very subtile manner mixes itself up
with our actions, and therefore cannot easily be dis-
covered ; and this self-love consists in wishing to
please ourselves rather than God, for it is quite clear,
that when a soul has once begun to taste “how
sweet" is the Lord, she finds greater pleasure in her
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body being free from labour, and her heart being
delighted by Divine caresses. O! the charity of
those who truly love their Lord, and know their own
condition! How little rest do they take, if they
can be of any use in advancing the welfare of one
soul, and increasing her love of God ; or if they can
give her any comfort, or free her from any danger !
How little do such souls look to their own individual
comfort ! And when they can do no good by their
works, they endeavour to do something by their
prayers, importuning our Lord in behalf of those
numerous souls whom they grieve to see in danger of
eternal destruction; and thus bewailing their lot,
they lose all their own pleasure, and consider it as
quite lost, because they pay no regard to their own
happiness, but consider only how they may best
accomplish the will of God. And thus it is with
obedience : it would be a strange thing, if when God
should clearly tell us to do something which regarded
Him, we should not do it, but stand gazing upon
Him, because we thus pleased ourselves the most !
This would indeed be a curious advancement in the
love of God : it would be binding His hands, under
the idea that there was but one way in which He
could make us advance.
Omitting what I myself have experienced (as I
have said), I know many persons with whom I have
spoken, who have instructed me in this truth, when
I was in great trouble for having so little leisure ;
and thus I pitied them to see them always occupied
in business and in other matters, which obedience
commanded ; and I thought within myself (as I told
them), that it was impossible, amidst such confusion
and disturbance,* to increase in virtue. / O Lord,
how different are Thy ways from our ideas ! And
what dost Thou require of a soul, who is already de-
termined to love Thee, and give herself entirely into
* Literally, “ Barahunda,” hurly-burly.
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FOUNDATION OF
Thy hands, but that she should obey and inform
herself of what tends most to Thy service, and this
desire and nothing more ? She has no need to seek
out new paths, nor to choose between them, for her
will is now Thy will. Thou, O my Lord, takest upon
Thyself the care of conducting her where she shall
advance the most. And though the superior may
not take: the trouble of guiding her in the way most
advantageous to her, but employs her only in those
duties which he thinks tend most to the good of the
community, yet, Thou, O my God ! dost conduct her,
disposing her and all her employments in such a
manner, that (without her understanding how) she
finds herself advancing in spirit with great profit,
obeying with fidelity every command, so that after-
wards she is astonished thereat. Such an one was
that person, with whom I spoke a few days since,
who by obedience had for fifteen years been so
engaged in his; duties and offices, that during all this
period he did not remember to have had one day for
himself, although he endeavoured (as far as best he
could) to devote some spare time in the day to prayer,
and the purifying of his conscience. This soul was
the most inclined to obedience that I ever saw, and
he even imprints this virtue on all with whom he
converses. Our Lord has liberally rewarded him,
for (without his knowing how) he enjoys that
liberty of soul so highly valuable, which the perfect
possess, and in which consists all the happiness that
can be hoped for in this life ; for, deserving nothing,
he possesses all things. Such souls neither fear,
nor covet anything on earth ; afflictions do not dis-
turb them, nor pleasures elate them ; in fine, nothing
can rob them of their peace, since it depends on God
alone ; and since nothing can take God away from
them, the fear of losing Him can alone disturb them.
Everything else in the world is in their eyes as if it
were not, because it neither gives nor takes away their
joy. O happy obedience ! Happy distraction ! which
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can procure us so much good. But this is not the
only person whom I have known : there are many
others whom I have known in like manner, though I
have not seen them for several years. And when I
asked them in what employments they had passed
their time, I found they were entirely occupied in
works of obedience and charity. On the other hand,
I perceived such an improvement in them in spiritual
things, that I was astonished. Oh then, my daughters,
let there be no neglect : but when obedience calls
you to exterior employments (as, for example, into
kitchen, amidst the pots and dishes), remember that
our Lord goes along with you, to help you both in
your interior and exterior duties,
I remember a Religious once told me, that he had
determined within himself always to do whatever his
superior should command him, no matter what trou-
ble it gave him. One day it happened that being
quite spent with labour, and not able to stand on his
legs, he wished to rest himself, for it was evening.
When he had sat down, his superior came and found
him, and bade him take a spade, and go dig in the
garden. The good man said nothing, though so
completely exhausted that he could do nothing : he
took his spade, however, and as he was going into
the garden by a certain passage (which I saw many
years after this was related to me, when I founded a
house in the very town) our Lord appeared to him
with His cross on His shoulders, and so faint and
weary as to make him understand, that what he
then suffered was nothing in comparison with what
his Saviour endured.
( I believe that as the devil knows well there is no
path which conducts us sooner to the highest per-
fection than that of obedience, it is for this reason
he tries to raise so many disgusts and difficul-
ties under the appearance of good •) and let this truth
be marked well, and men will clearly see I speak the
truth. It is manifest, that the highest perfection
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FOUNDATION OF
does not consist in interior delights, nor in sublime
raptures, nor in visions, nor in having the gift of
prophecy, but in making our will so conformable with
the will of God, that whatever we know He shall
desire, that also we shall desire with our whole affec-
tion ; and we shall receive what is bitter as joyfully
as what is sweet and pleasant, remembering that
such is the will of His Divine Majesty. This appears
a most difficult thing, not so much to do it, as to
take pleasure in that which is directly opposed to
our natural inclinations : that such is the case is
quite true : but love (if it be perfect) is so powerful,
that we forget our own pleasure in order to please
Him whom our soul loves. But most certain it is,
that however great our labours may be, when we
know that thereby we please God, they become
sweet to us. And in this manner those who have
arrived at such perfection love persecutions, and
disgrace, and injuries.
This truth is so certain and so clear, that there is
no necessity to dwell on it. I particularly wish it to
be understood, that the reason why obedience (in my
opinion) is so quick and so sure a means of arriving
at so happy a state, is this, that as we are by no
means masters of our own will, so as purely and
sincerely to devote it all to God, and to subject it to
reason, obedience is the shortest and most efficacious
means of doing so. To hope to subject it by sound
arguments is never to come to a conclusion, and is a
path broad and dangerous withal : for our nature
and self-love invent so many reasons, that we should
never attain this state of obedience, and often what
our reason considers the best, that appears to us
foolish on account of the little pleasure we feel in
doing it. ) I have so much to say on this subject,
that I should never end with speaking of this interior
conflict, and of all the excuses the devil, the world,
and our own sensuality raise, to induce us to deviate
from our reason. What then is the remedy ? It is
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this : just as an umpire is chosen in a very doubtful
law-suit, and the parties, tired with going to law,
place the matter in his hands (“ and abide by his
decision”) so the soul chooses a person, either her
superior or confessor, with the determination to
have nothing to do with law-suits, nor to think more
of her cause, but to rely upon the words of our
Lord, who has said, “ He that hears you, hears me,”
and not to heed her own will. Our Lord values
this submission so much, that by exercising our-
selves therein a few times, and disengaging ourselves
from self-love (though this cost us a thousand con-
flicts, which appear to us ridiculous, as we are
judges in our own cause), we arrive by this painful
exercise, to conform our will with what we are com-
manded; but with or without pain, we at length
do it ; and our Lord helps us so much on his side,
that because we subject our will and reason to others
for His sake. He makes us masters of our wilL
Then (being masters of ourselves) we are enabled
with perfect freedom to direct it entirely to God,
giving him a sincere will, that He may unite it with
His, and beseeching Him that the fire of his love
may descend from Heaven and consume the sacri-
fice, we on our own part avoiding all that may dis-
please Him, and then there is no more to be done
bv us, having (though after many labours) placed
our will on the altar, and as far as lies in us, not
suffering it to be defiled by the earth.
It is evident no one can give w r liat he has not,
but he must first have it himself : believe me, then,
that to acquire this treasure, there is no better way
than to dig and labour for it in the mine of obedi-
ence ; and the more we shall dig, the more we shall
find, and the more w r e subject ourselves to men
(having no other will but that of our superiors) , the
more we shall be masters of our w T ill, to conform it
* I have inserted these words, in order to make the comparison
more cleat. — T.
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FOUNDATION OF
to that of God. See, sisters, if our leaving the
delights of solitude be not well rewarded ! I tell
you, that for want of it, you will not fail to dispose
yourselves for obtaining this true union above men-
tioned, which is to make our will one with God's
will. This is the will I desire and wish to see in
you all, and not raptures, however sweet they may
be, to which the name of union has been given, and
such it may be if accompanied by what I have
spoken of ; but if there be little obedience after this
rapture and our own will remains, this will be
united with self-love (in my opinion) and not with
the will of God : may His Divine Majesty be pleased
that I may practise what I understand.
The second cause of this disgust is, I think, the
following : that as in solitude there are less opportu-
nities of offending God, though some can never be
wanting (considering how the devil and ourselves
are in every place), the soul seems to advance with
more purity, and (if she be afraid of offending Him)
it is indeed a very great comfort to have no stum-
bling-blocks in our way. And certainly this appears
to me a stronger reason not to desire to speak with
any one, than to enjoy great consolations and
delights from God. But here it is, my daughters,
that your love must appear, not in comers, but in
the midst of occasions : and believe me, that though
there may be more imperfections (and even some
slight faults), yet our gain is beyond all comparison
greater. Kemember, however, that I always speak
under the supposition we perform those duties by
obedience and charity : and when these do not bind
us, I always maintain that solitude is better, and
that we may desire it even though engaged in the
duties I have mentioned. Indeed, this desire is
continually found in those souls who sincerely love
God. I say then it is a gain to us, because those
occasions make us understand who we are, and
how far we have advanced in virtue. A person who
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is always in solitude (however holy he may appear
to be) knows not if he possess patience and humility,
nor has he any means of knowing this. In the same
manner, how can a man know if he be very courage-
ous, unless he has been in a battle? St. Peter
thought himself very brave, but you know what he
was when temptation came, though he rose again
after his fall, confiding on no account in himself,
but ever after putting all his trust in God : after-
wards he suffered the martyrdom we read of. O !
my God, would that we knew the greatness of our
misery ! In everything there is danger, if we only
could perceive it, but we do not, and on this account
there is great advantage in our being commanded to
do things, because we then see our own baseness.
One day spent in humility and in a knowledge of our-
selves, I consider to be a greater favour of our Lord
(though it cost us many afflictions and labours) than
many days spent in prayer : and this the more so, be-
cause a true lover loves everywhere, and always is
thinking of his beloved. It would be hard if our
prayers could only be made in comers, and I already
see there will not be many hours left thus to be spent :
but, O my Lord ! how powerful with Thee is one sigh
coming from the bottom of an afflicted heart, when
we see that it is not enough for us to live in this
land of exile, but that we also want the opportunity
of being in solitude, so as to be able to enjoy Thee. '
Here it appears that we are His slaves, willingly
sold (by His love) to the virtue of obedience, since
for it we in a manner forego the enjoyment of God
himself : and all this is nothing, if we consider that
He, through obedience, descended from the bosom
of His Father, and made himself our slave ! With
what then can this favour be repaid ? We must
proceed with caution, and in no way neglect our-
selves so far in these duties (done by obedience
and charity) — as not frequently to think of God in
our interior. And, believe me, it is not length of
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FOUNDATION OF
32
time* which makes a soul advance in prayer, but when
being called to other works by obedience and
charity, they do these duties well, then (as I have
said) the soul advances so much, that in a very
short time she is better prepared for enkindling
within her the love of God, than (wanting these
works) she would be by spending many hours in me-
ditation. All must come from his hand : may He be
blessed for ever and ever.
CHAPTER VI.
SHE SHOWS THE HARM THAT MAY HAPPEN TO SPIRITUAL PERSONS
BY THEIR NOT UNDERSTANDING WHEN THEY SHOULD RESIST THE
SPIRIT. SHE ALSO TREATS OF THE DESIRES A SOUL MAY HAVE
TO COMMUNICATE, AND OF THE DECEIT THERE MAY BE IN DOING
SO. OTHER IMPORTANT MATTERS ARE MENTIONED FOR THE GO-
VERNMENT OF THE HOUSES.
I have endeavoured with diligence to understand
whence proceeds that great abstraction of mind
which I have seen in some persons, to whom our
Lord gave many delights in prayer, and who are
not slothful in disposing themselves to receive such
favours. I do not here treat of the manner in which
a soul is suspended and rapt by the Divine Majesty,
for in another place I have written much on this
matter ; and besides, in such cases, much need not
be said, because, if the rapture be true and real , we
can do nothing ourselves, however much we may
resist ; and I should remark, that the violence which
prevents us from being masters of ourselves lasts
but a short time. But it often happens that there
begins a prayer of Quiet, f in the manner of a spiri-
tual sleep, which suspends the soul in such a way,
* “No es el largo tiempo.”
f “Una oracion de quietude This is the second degree of
prayer (treated by St. Teresa in her “ Life ”), in which the powers
of the soul are recollected, but not absorbed in God. — T.
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that, unless we know how to proceed therein, much
time may be lost, and our strength wasted, through
our own fault, and with little merit. I should be
glad to know how to make myself understood on this
subject ; but, being so difficult, I know not if I shall
succeed : but I am certain, that would those souls
believe me who walk in this delusion, they might
understand me.
I have known some persons who were thus rapt
for seven or eight hours, and these were indivi-
duals of great virtue, and everything seemed to
them to be a rapture; and any holy exercise so
influenced them, that they were immediately out
of themselves, thinking it would be wrong to resist
our Lord ; and thus, by little and little, they might
have died, or become foolish, if no remedy had
been applied. What I know in this case is, that
when our Lord begins to caress a soul (and our
% nature is fond of delights), she is so engaged with
this pleasure, that she neither desires to stir, nor to
lose it on any account. And to speak the truth, it
is more delicious than any pleasures of the world ;
aind this takes place in a weak nature or understand-
ing ; or, to speak more correctly, when the imagina-
tion is not changeable, but, seizing on a subject,
dwells upon it, without wandering from it, as is the
case with many people, who, as soon as they begin
to think on something (though not upon God), or
looking upon something, without reflecting on what
they see, remain absorbed : these are persons of
a quiet nature, who through inadvertence seem to
forget what they are going to say. Now, the same
thing happens here, according to our weak nature
or constitution ; and if the persons should be of a
melancholy disposition, it will discover to them a
thousand pleasant fancies.
Of this disposition I will speak a little later ; but
though there should be no melancholy, what I have
mentioned still takes place; and even in persons
D
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FOUNDATION OF
worn out with mortifications, for (as I have said)
love beginning to give them sensible delights, they
allow themselves to be carried away too much by
them; and, in my opinion, they would love much
better , if they did not thus suffer themselves to be
caressed, for in this degree of prayer they may very
well resist. For as when the constitution is weak,
a fainting is perceived which does not allow us to
speak or move, so it is the same here, if no resistance
be made, because the strength of the soul, if nature
be weak, overcomes and subjects it.
Some one may ask me, what is the difference be-
tween this suspension of the soul and a rapture ? It is
the same, at least in appearance, and they have
reason for their opinion ; but it is not so in reality.
For, a rapture, or union of all the powers, lasts but a
short time (as I have said), and leaves great effects
and an interior light in the soul, with many other
great benefits : the understanding does nothing, but #
our Lord it is who works in the will. But in the
other case it is quite different: for although the
body be seized, yet the will, the memory, and the
understanding are not, but all perform their func-
tions, though irregularly, and perhaps without stay-
ing long on one thing : here the difference will be
discovered.
As to myself, I found no benefit whatever in this
painful weakness of the body, except that it had
a good beginning : it is more useful to employ
this time well, than to continue so long absorbed.
Much more may be gained by complying with duties
commanded by obedience; by not weakening our-
selves, and making ourselves unable to obey, than by
allowing ourselves to be carried away by an abstrac-
tion, which shortens our life, and does not suffer us
to obey. I therefore advise the prioresses to use all
possible diligence in removing these long faintings,
which (in my opinion) serve no other purpose but to
give an opportunity to the intellect and senses to
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neglect what the soul commands them; and thus
they deprive her of the benefits which are accustomed
to be gained, by obedience and carefulness in pleasing
God.
If the prioresses discover that this arises from
weakness, they should forbid the fasts and disciplines
(I speak of those only which are not obligatory, and
at times it may happen that even these may be dis-
pensed with without blame), and give them some
employments to divert their mind. And even should
they not have these fainting fits (if they keep the
imagination well employed, even on very sublime
points of prayer), still this will be necessary; for it
often happens that they are not masters of them-
selves, and especially if they have received from our
Lord some extraordinary favour, or have seen some
vision, the soul remains affected in such a manner,
that she imagines she is always seeing a vision ; and
it is not so, for she saw it only once. Whoever finds
herself possessed with this abstraction for many days,
should endeavour to change her meditation, or direct
it to some other object ; for, as it regards the things
of God, there is (as I have before said) no incon-
venience in either dwelling on one point, or choosing
another ; and God is often as much pleased by our
considering His creatures, and the wisdom and power
He has shown in creating them, as in our thinking
of Himself the Creator.
O deplorable misery of man ! who by sin art so
corrupt, that even in what is good we have need of
rule and measure, in order that we run no risk of
losing our salvation. And indeed it behoves many
persons, especially if they have weak heads or a
strong imagination, to understand that thus they
serve our Lord better ; and when any one sees that
if she represent to her imagination some mystery of
the passion, or the glory of heaven, or any other
similar subject, and that she cannot (though she
desire) think on anything else, nor free herself from
d 2
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FOUNDATION OF
this abstraction, then let her remember to direct
herself to something else as well as she can ; for if
not, the time will come when she will understand
the loss, and experience that it arises from what I
said above, viz., either from a great weakness of
body, or from the imagination, which is still worse.
For as an idiot, when he thinks on anything, is not
master of himself, nor can he withdraw his mind, or
think of something else, and no reasoning can move
him to do so, because he is not master of his reason ;
so it may happen here, although it be a pleasing
madness. But what if the person happens to be of
a melancholy disposition? It may do her a great
deal of harm. I cannot understand what good it
will be, for the reasons above mentioned ; and this
the more so, as the soul is capable of enjoying God
Himself; and as He is also infinite, the soul seems
captive by being tied to the consideration of only one
of His perfections or mysteries, whereas, as there are
so many, the more she considers His works, the more
would she discover His perfections.
I say not that in one hour, or in one day, you
should think of many things, for this would be per-
haps to enjoy more will : but the subjects are so nice
and subtle, that I would not have you suppose what
I never intended to say, nor mistake one thing for
another. Indeed, it is so important you should
understand this chapter well, that (although I have
digressed in writing it) I am not sorry for it ; and
I should be glad if those who do not understand it
well at first would often read it over, especially the
prioresses and mistresses of novices, who have to
instruct the sisters in prayer. For they will see
(unless they proceed with care in the beginning)
that it will take a long time afterwards to remedy
such infirmities.
Were I to give an account of the great harm which
I myself have known has arisen from this cause, you
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would see what powerful reasons I have to insist so
much on this point. One instance I wish to relate,
and from this the rest may be inferred. In one of
our monasteries there lived two nuns; one was a
choir nun, and the other a lay sister. Both were
versed in the highest degree of prayer, which was
united with mortification, humility, and other vir-
tues ; and also they received many caresses from our
Lord, to whom He communicated sublime ideas of
His greatness; and especially they were so disen-
gaged from earth, and so taken up with His love,
that they seemed not to be wanting in corresponding
(according to our lowliness) with all these favours
our Lord showed them — (though we endeavoured
much to try them in various ways) . I have spoken
thus of their virtue, in order that others may fear
who do not possess it. Certain violent impulses and
desires of enjoying our Lord began to seize them,
and these they were not able to overcome: they
were, however, satisfied a little when the sisters
received the holy communion, and hence they asked
their confessor’s leave to communicate often ; and so
much did their pain increase, that if they did not
communicate every day , they imagined they should
die.
The confessors, beholding these souls filled with
such ardent desires (and one of the confessors was a
very spiritual man), judged this to be a remedy for
their malady. But the matter did not rest here, for
one of the sisters had such ardent desires, that it
was necessary to communicate her every morning, in
order (as she imagined) to keep life in her ; for these
were persons that would not, on any account, make
a false pretence, nor tell a lie for the whole world.
I was not there at the time, but the prioress sent me
an account of what passed, saying she knew not how
to act with them, and that such and such individuals
told her this remedy should be used, since there was
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FOUNDATION OF
no other. I soon perceived what the matter was, for
it was God's will I should : I said nothing, however,
till I came myself, for I feared I might be deceived ;
and it was reasonable that he who approved the act
should not be contradicted, till I gave my reasons
against it.
One of the confessors was so humble, that as soon
as I arrived, and spoke with him on the subject, he
believed me. The other was not so spiritual a man,
and indeed, in comparison with the former, nothing,
so that I was quite unable to persuade him ; but I
did not trouble myself much about him, not having
the same obligations towards him as to the other. I
now began to reason with the sisters, and to offer
many weighty (according to my judgment) argu-
ments, sufficient to make them understand it was
only an “ imagination ” to think they would die if
they did not communicate. But they were so deeply
persuaded they were right, that no reasoning did, or
could, persuade them of the contrary. I saw all that
I said was useless, and therefore I told them, that I
myself had the like desires, and yet would not com-
municate, in order they might believe that they also
should do the same, unless when the rest communi-
cated. I also told them, that if we were to die, all
three of us should die ; for I considered this better
than to introduce the like practice into these houses,
where lived persons who loved God as much as they
did, and desired to do as much for Him.
But the mischief produced by this custom was so
great (the devil likewise meddling in the matter),
that when they did not communicate, they really
thought they should die. I showed great severity
towards them, for the more I saw they would not
subject themselves to obedience (since, in their
judgment, they could not act otherwise), the more
clearly I was convinced that it was a temptation.
The first day they passed with great difficulty, the
next with a little less, and thus by little and little
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their pain abated, insomuch so, that, although I com-
municated through obedience (otherwise I should
not have done so, seeing them so weak), they were
very content. A short time after, they and all the
others were convinced it was a temptation ; and it
was well a remedy was found ; for, not long after-
wards some troubles with the superiors happened in
that house, though not by their fault (and I may
a little further on say something of this matter),
for they would not approve nor suffer such prac-
tices.
O ! how many like examples could I relate ! But
I will mention only one (it did not happen in a con-
vent of our Order, but in one of St. Bernard’s) . There
lived in it a nun (very virtuous she was also), who used
many disciplines and fasted much, and hence she
became so weak, that every time she communicated,
or had occasion to inflame her heart with devotion,
she immediately fell on the ground, and remained
thus for eight or nine hours, she herself and every
one else supposing it to be a rapture. This happened
so often, that if a remedy had not been applied, I
believe she would have suffered much harm. The
report of these raptures spread through all the town ;
I was sorry to hear of it, for God wished me to un-
derstand what was in reality the case, and I feared
what it might come to. Her confessor, who was a
father well known to me, came and related the matter
to me. I gave him my opinion, and told him it was
weakness and loss of time, and had no appearance of
a rapture, and I begged him to prohibit her dis-
ciplines and fasting, and make her do something to
divert her mind; She obeyed him in everything ;
and gradually recovering her strength, she had no
more raptures : but if it had been a true rapture, no
remedy would have been sufficient, until it was God’s
will. For so great is the power of the Spirit, that
our strength is not sufficient to resist (as I have
said), and He leaves great effects in the soul, as
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FOUNDATION OF
well as a lassitude* in the body; but not so this
other.
We may then conclude, from what I have said,
that we should suspect whatever subjects us in such
a manner, that we perceive our reason is not less
free, for by this way liberty of spirit will never be
gained, since one of its properties is, to find God in
all things, and to be able to meditate on them ; all
the rest is a subjection of the spirit, and besides the
harm the body receives, it binds the soul and pre-
vents her growth. And as when we are travelling
along a road, we fall into a quagmire and cannot get
out of it, so is it in some respect with the soul,
which in order to advance onwards, has need not
only to walk, but also to fly. O ! what a delusion is
it when they say, or when they imagine, that they
walk absorbed in the Divinity, and cannot assist
themselves, and so far are they transported, that
there is no means of diverting them! And this
happens very often. Let them beware, I advise
them again and again : for one day, or for four or
eight days, there is not much to fear, since it is not
to be wondered, if weak nature should continue in
this state for a few days; but if it j* exceed this
period, then some remedy is necessary. The pith of
these remarks is, that there is no fault, nor sin, nor
cessation of merit, but there are those inconveniences
I have mentioned : and much greater are they with
regard to the Holy Communion, when a soul which
loves is not subject (even in this matter) either to
her confessor or the prioress, and though solitude
afflicts her.
It is requisite in this also as well as in other matters,
to mortify them and give them to understand, that it
is better for them not to do their own will, than to
seek their own consolation. Herein our own self-
* “Cans&icio,” weariness, lassitude.
f That is, the supposed rapture. — T.
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love may also interfere, for it happened to me that as
soon as I had communicated (though the species
still remained entire), if I saw any others commu-
nicate, I then wished not to have received, that I
might receive again; and as this happened very
often, I afterwards perceived (for then there seemed
to be nothing which could correct me), that this
arose more from my own pleasure than from the love of
God ; because when we receive the Holy Communion,
we feel in some respect a certain tenderness and
pleasure ; and these it was which attracted me. If I
had approached for the possession of God, I had
Him already in my soul ; if to fulfil the commands of
my superiors, who require me to approach the Holy
Communion, I had done it already ; if for the recep-
tion of the graces which are given in the Most
Blessed Sacrament, I had received them already. At
length I clearly understood, that I was not to desire
communicating again, in order merely to have that
sensible delight.
I remember that in a certain place where I lived,
and in which there was a convent of ours, I knew a
woman who was a very great servant of God, accord-
ing to the belief of all the people; and she must
indeed have been such, for she communicated every
day ; she had, however, no particular confessor, but
sometimes went to one church, and sometimes to
another, to communicate. I remarked this, and
would have preferred to see her obedient to one
person, rather than communicate so often. She
lived in a house by herself, doing (as I thought)
what she liked : but as she was good and virtuous,
all that she did was good. I spoke to her several
times, but she paid no regard to me, and with reason,
for she was much better than I ; yet in this matter I
thought I was not mistaken. St. Peter of Alcantara
happened to come there, and I induced him to speak
to her : but I was not satisfied with the account he
gave me of her, though I ought to have been, were
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FOUNDATION OF
we not such miserable creatures that we are never
satisfied except with those who think the same as we
do. For I believe this woman served our Lord
better, and did more penance in one year than I did
in many years. She became dangerously ill, and
used all diligence in having mass said every day in
her house, and being communicated. But as her
sickness continued some time, the priest, a great
servant of God, and who often said mass for her,
thought it improper she should be communicated
every day in her house. Accordingly, one day,
after mass, as he would not communicate her, tins
made her very peevish and so angry with the priest,
that he came and told me the whole affair, and was
greatly scandalized thereat (this must therefore have
been a temptation of the devil, for it happened on the
day she died).
I was exceedingly troubled when I heard of this
matter, for I think she died immediately, and I
know not whether or no she made her peace with
God. From this event I came to know the great
evil which befalls us, by doing our own will in
anything, and especially in so important a matter.
For he that approaches his Lord so often ought to be
sensible of his own unworthiness in such a manner
as not to approach by his own choice ; but what is
wanting to him for receiving so great a Lord, which
must indeed be much, the virtue of obedience may
supply, which commands him to approach. Here a
good opportunity offered itself to this good woman,
of humbling herself (and perhaps she would have
merited more than by communicating), and of under-
standing how the priest was no way in fault, but our
Lord (seeing her misery and unworthiness) so or-
dained it.
Another person acted differently, who was fre-
quently not allowed by her confessors to receive,
because she received too often; and although she
felt this privation very tenderly, yet considering, on
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the other hand, God's honour more than her own
pleasure, she did nothing but praise God for having
raised up a confessor who would take care of her,
that His Divine Majesty might not enter into so
mean a lodging; and by these considerations she
obeyed with great peace of soul, though with a
tender and amorous pain; but she would not for the
whole world have acted contrary to what she had
been commanded.
Let them believe me, that by this love of God (I
say that it is such only in our own opinion) — which
moves the passions in such a manner as to lead us
into some offence against him, or which disturbs the
peace of the enamoured soul to such a degree that
she hears not reason, then it is clear that by such a
love we seek ourselves ; and the devil will not desist
from attacking us, when he thinks he can do us
most harm, just as he did to this woman. And that
accident terrified me much ; not, however, because
she would not believe me, for I do not consider this
would be sufficient cause to endanger her salvation,
since the goodness of God is exceeding great, but
because the temptation came at a dangerous time.
I give this account here, in order that the prioresses
may be on their guard, and that the sisters may fear,
consider, and examine themselves on the manner in
which they approach to receive so great a favour. If
to please God, let them know that He is more pleased
with obedience than with sacrifice ; and if so, and the
merit be greater, what can disturb us? I do not
say they should be without some humiliating pain,
because all do not arrive at such great perfection
as to experience no pain, and to do only that which
pleases God the most. But if the will be entirely
estranged from all self-interest, it will clearly feel no
pain ; rather will it rejoice to have an opportunity of
pleasing our Lord, in a matter which costs it so
dearly; and it will humble itself and be content
with a spiritual communion. But because in the
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FOUNDATION OF
beginnings it is a favour which our Lord shows them
in giving them ardent desires of approaching Him
(it is so in the end also, but I say, "in the begin-
nings,” because then they are to be esteemed more) ;
and because in other things relating to perfection
(mentioned before) they are not so strong, it is
wisely allowed them to feel some pain and tender-
ness when they are deprived of the Holy Com-
munion, and yet this is united with calmness of
mind and acts of humility. But when it is attended
with altercation and passion, and they are discon-
tented with the prioress or confessor, let them
believe it to be a manifest temptation : but if any
one resolved to communicate (though her confessor
told her not), I would not wish to have the merit
arising from such a communion, for in such matters
we must not be our own judges : he that holds the
keys to bind and to loose must be the judge. May
our Lord be pleased to give us light to understand
subjects so important; and may his assistance be
not wanting, that so we may never, from the favours
He shows us, take occasion to offend Him.
CHAPTER VII.
HOW THE PRIORESSES SHOULD CONDUCT THEMSELVES TOWARDS
THOSE WHO ARE MELANCHOLY.
These my Sisters of St. Joseph’s at Salamanca,
where I am now writing, have entreated me to give
some instructions how the prioresses should treat
those who are of a melancholy disposition ; for in
spite of all the diligence used not to admit such
persons, the humour is so subtle that it feigns itself
dead, and thus we do not discover it till no remedy
is of any use. I think I have said something on
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this subject in a little book* I wrote, though I do
not remember what. Much will not be lost if I say
something here, and may our Lord be pleased that
I may say something to the purpose; and though
I have spoken on the matter in another place, I
would repeat it a hundred times over, if I thought
I could hit upon something that would prove useful.
The artifices which this humour seeks out in order
to do its own will are so many, that it is necessary to
trace them to be able to bear with such persons, and
to govern them, without suffering them to do harm
to others.
We must observe that those who are troubled
with melancholy, are not all equally to be blamed ;
for when it appears in a person of a mild and
humble disposition, although they may be trouble-
some to themselves, they do no injury to others,
especially if they possess a good understanding, and
also according as they are more or less possessed
with this humour. I certainly believe the devil uses
it, in some persons, as a means of gaining them ;
and if they do not proceed with great care, he will
attain his object, for the aim of this humour is to
subject the reason, which thereby becomes obscured.
With such a disposition, then, what will not our
passions do? Where there is no reason, persons
must be fools : but that these should esteem them-
selves and be considered as reasonable beings, when
in reality they have no reason, this is an intolerable
evil. Those indeed who are really affected with
this disposition are to be pitied, since they do no
harm : if there be any way to keep them in subjec-
tion, it is fear.
With regard to those in whom this pernicious evil
has only begun to appear (for though it is not so deeply
rooted, it comes from the same root and stock), when
* “ The Way of Perfection,” written while the Saint was prioress
of St. Joseph’s at Avila, in 1564.
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FOUNDATION OF
other means are of no avail, then the same remedy
must be used, and the superioresses should make use
of the “ penances ” of the Order, and endeavour so
to subdue them as to make them understand they
are not in any way to have their own will. For if
they once perceive that their clamours and passion
have sometimes prevailed (which the devil excites in
them to drive them to perdition), they are ruined ;
and only one such is quite sufficient to disturb a
whole monastery. For as the poor individual has of
herself no strength to defend her from the tempta-
tions of the devil, it is requisite that the superioress
should proceed with the greatest care in governing
her, not only in her exterior, but also in the in-
terior; for the reason which is obscured in the
infirm person ought to be clear in -the superioress,
lest the devil should begin to captivate that soul,
using this evil as his instrument ; and when it comes
at certain times, it is very dangerous, for then the
humour oppresses the soul to such a degree, that the
reason is destroyed, though in such a case there is
no fault, as there is none in idiots, whatever extra-
vagances they may commit. But those who are not
so, and though their reason may be weak, have
nevertheless some use of it, and at other times are
well, these should not be allowed to use their liberty
at the times when they are not well, that afterwards,
when they are well, they may not be their own masters,
for the artifices of the devil are terrible. Hence (if
we consider the matter well), their principal object
is to do their own will, to say all that comes into
their head, and to notice the faults of others, so as
to conceal their own, and to indulge themselves in
everything which gives them pleasure. In a word,
since they have nothing within capable of making
them resist, because their passions are unmortified,
and each one wishes to have her own way, what
will be the consequence, if there be no one to keep
them in subjection? I say again (for I have seen
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and have had to manage many persons afflicted with
this evil), that there is no other remedy but to
overcome them by every possible means. If words
are not sufficient, let punishments be used ; and if
slight punishments be not sufficient, let greater be
employed : if keeping them a month in prison be of
no avail, let them be kept four, for we cannot do
their souls a greater service. For (as I have said,"
and now I repeat it again, since it is of great impor-
tance that we understand it), though they may not
overcome them at once or after several times, yet, as
their madness is not a confirmed disorder, so as to
free them from fault (though it is so sometimes,
yet it is not so always), that must be done which I
have already mentioned ; for if not, the soul remains
in perfect danger, unless (as I say) reason be so far
gone, as to force them to do what they do or say,
because they cannot act otherwise. It is a great
mercy of God to those who are afflicted with this
evil, to be subject to a superior; because in this
consists all their good, for avoiding the danger I
have spoken of. And if any one shall read these
words, let her consider, for the love of God, whether
perhaps they may not relate to her salvation.
I know some persons who are very near entirely
losing their judgment, and yet they have souls so
humble, and so full of divine love, that although
they dissolve into tears within themselves, yet they
do nothing but what is commanded them, and bear
their infirmity as others do, though this is a greater
martyrdom ; but greater glory is gained thereby, and
their purgatory is gone through here, to escape it
hereafter. But I say it again, that those who will
not do this willingly should be forced to do it by the
superiors ; and let them not deceive themselves by a
foolish pity, lest all come to be disturbed by their
extravagancies. But there is another very great evil
which may arise from the same person, besides the
danger I have mentioned, which is this, — when the
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FOUNDATION OF
superiors see her good (as they think), not under-
standing the effect this evil has upon the interior,
our nature is so miserable, that every one will appear
to them melancholy, that so they may bear with her ;
and indeed the devil will also make them believe so,
and thus he will come and make such havoc, as when
known it will be difficult to remedy. This is of such
importance, that in no manner must there be any
negligence ; for if she who is melancholy resist the
superior, let her suffer for it as one who is well, and
be not spared in anything ; t if she shall say an ill
word to her sister, let the same be done, and so in
all other like cases.
It may seem an act of injustice to correct one who
is sick (if she cannot help it), as it would be to do
so to a person who is well, and has the use of her
reason. It would be the same to bind mad persons,
and to beat them : what then must be done ? Are
they to be allowed to kill every one they meet ? Let
the prioresses believe me, for I have tried and used
(according to my ability) many remedies, and yet
have found no other. And the prioress who through
pity shall allow such to take liberties, will in the end
not be able to bear them ; and when she thinks to
remedy the evil, it will have done great harm to
others. And if mad men are bound and punished,
in order that they may not kill others — which is a
good and charitable act — how much more care ought
to be taken, lest these melancholy persons do harm
to souls with their liberties ? And I truly believe,
that very often (as I have said) this comes from an
unrestrained disposition, from want of humility and
mortification ; and that their melancholy does not do
them so much mischief as this disposition : I say, in
some persons, because I have noticed that when there
is a prioress whom they fear, they keep within
bounds, and are able to do so : why then can they
not do so for the love of God ? I am afraid that the
devil, under the pretext of this humour, wishes to
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gain many souls ; for it is more common now tlian
formerly, and the reason is, because all “ self-will ”
is now called melancholy. On this account it is,
that I have been thinking that, in all the houses of
our Order, this word should never be on our lips,
because it seems to imply liberty, but that it should
be called a “ great infirmity ” (and how great is it !),
and that care should be taken of it, as such. At
certain times, it is also necessary to lessen the in-
firmity by a little medicine, that so it may be more
easily endured ; and she should be attended to in the
infirmary, and made to understand that when she
comes out to join the community, she must be hum-
ble and obedient the same as all the rest ; and that,
whenever she is not so, her humour will not excuse
her, since this is necessary for the reasons I have
already mentioned, and for others also that I could
dwell upon.
But it is also necessary that the prioress should
conduct herself towards them with great compassion
(without, however, their knowing it), just like a
natural mother; and she should seek out all the
means she can for their cure. Here I seem to con-
tradict myself, for hitherto I have said that they
should be treated with rigour : I now repeat the
same : the prioress must make them understand that
they will never prevail by doing their own will, but
that they are to keep within bounds, and obey ; for,
in feeling that they have this liberty their ruin con-
sists. The prioress should not command them to do
that which she sees they might perhaps resist, as
they possess no strength of mind to do violence to
themselves ; but she should manage them with dex-
terity and love in everything necessary, that so (if
possible) they may submit through love, which would
be far better ; and sometimes it is well to convince
them that she loves them, and to give them proofs
by words and actions. The prioresses should also
observe, that the best remedy they have is to employ
E
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FOUNDATION OF
them often in some duties, that so they may have no
time to be fancying things in their imagination, for
Serein lies all their evil ; and though sometimes they
may not perforin these duties well, they must bear
with their defects, that so they may not have to bear
greater, when the persons are undone. This I know
to be the most sovereign remedy which can be given
them ; and they should also take care that they
make not too long prayers ; even the ordinary prayers
might be shortened, because such persons have for
the most part a weak imagination, which will do
them much harm ; and, besides this, they will desire
things which neither they themselves, nor he that
hears them, will ever be able to understand. Let
care be taken that they eat fish but seldom, and also
they should not fast so continually as the rest do. It
may seem superfluous to give so many directions
concerning this evil, and about no other, though
there are so many and so grievous in this miserable
life, especially in the weakness incidental to women.
But I do this for two reasons : first, because such
individuals think themselves well, since they will
not understand they have this evil; and as they
are forced to keep their bed, though they have no
fever, nor is a doctor sent for, the prioress must be
the doctor ; for it is an evil more prejudicial to all
perfection than that which others have who keep
their bed, because their life is in danger. The second
reason is, because in other infirmities persons either
recover or die : it is a wonder if they recover ; nor
yet do they die, except that they entirely lose their
judgment, which is a kind of death, inasmuch as
they kill all who have to do with them. They suffer
in themselves, indeed, a cruel death of afflictions,
imaginations, and scruples ; and hereby they would
gain great merit (though they call these tempta-
tions), if they could understand that these afflictions,
&c., proceed from the same evil ; and they would
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also find great ease and comfort, if they made little
account of them. I certainly have great compassion
for them, and all those who live with them should
have the same compassion also, by considering how
our Lord might have laid this evil on them likewise,
and by bearing patiently with them (as I have said) .
May our Lord grant that I may have said what is
proper to be done, in regard to so great an infirmity.
CHAPTER VIII.
SOME DIRECTIONS ON REVELATIONS AND VISIONS.
It seems that the mere mention of visions or reve-
lations causes terror in some persons : but I do not
comprehend the reason why they consider it so very
dangerous a thing for God to conduct a soul this
way, nor can I understand whence this astonishment
comes. I do not -wish at present to discuss which
are good, or which are bad ; nor will I mention the
sign? which I have heard from many learned persons
for discerning these points : but 1 will speak of that
which he should do who shall see himself in this
condition, because such as these will meet with few
confessors who will not leave them in great fear.
And truly, w hen they tell these confessors how the
devil represents to them many kinds of spiritual
blasphemies, and things dishonest and shameful, the
relation does not trouble the confessors so much as
the account of an angel having spoken to them, or
that our Lord Jesus Christ crucified appeared to
them, at which they seem to be scandalized.
Neither do I desire to treat here, when Revelations
are from God, since this is already known, by the
great benefits conferred on the soul. But I wish to
speak of those representations which the devil makes
e 2
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FOUNDATION OF
to deceive us, by counterfeiting the image of Christ
our Lord, or of His saints. With regard to this
matter, I believe that our Lord will not permit, nor
give him the power to be able to deceive any one by
such like representations, except it be by their own
fault ; rather, he himself will be deceived ; and thus
we have no reason to be afraid, but let us trust in
God, and pay no regard to these things, except to
praise our Lord the more.
I know a person whom her confessor made very
unhappy on account of such things ; and afterwards
(by what was discovered from the great effects and
good works which followed therefrom), it was clear that
they were from God ; and she felt it very hard (when
she saw our Lord's image in any vision), to make the
sign of the cross, or to offer an insult to it, for she
was commanded so to do. Treating afterwards on
the subject with Dominico Bannez, a very learned
man, he said, “ I was ill advised, and that no one
should do so, for whenever we see the picture of our
Lord, it is proper to reverence it, though the devil
may have painted it, for he is a skilful painter ;* and
that he even does us good, while he desires to do us
harm, if he should draw a crucifix for us, or any
other image to the life in such a manner, as to leave
it engraven in our hearts." These words suited me
very well, for when we see a very fine picture, though
we know it has been painted by a bad man, yet we
should not therefore undervalue it, nor make no
account of the painter, so as to leave off our devo-
tions. The good or evil does not consist in the
vision, but in him who sees it, and does not thereby
advance in humility. But if there be humility, no
harm can befall us, though it come from the devil ;
and if there be not humility, though it should come
from God, it will do us no good : for if that which
ought to humble the soul (seeing she does not de-
* “ Porque el es gran pintor,” &c.
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serve such favours), does but make her proud, it will
be like the spider, which converts all it eats into
poison, and not like the bee, which converts every-
thing into honey. I wish to explain myself more
clearly. If our Lord, through His goodness, should
desire to represent Himself to a soul, in order
that she might both know Him and love Him ; or if
He should wish to discover some secret to her, or to
grant her some particular favours and graces ; but if
she, on the other hand, instead of humbling herself
under them, and thereby acknowledging how little
her baseness deserved them, should immediately
take herself for a saint, and imagine that these
favours were bestowed on her for some service she
had done, then it is evident that the great good
which might have come herefrom is converted, as by
a spider, into evil. Now, let us suppose for the pre-
sent, that the devil is the author of these apparitions,
in order to excite us to pride ; yet if the soul (think-
ing they are from God) humbles herself and ac-
knowledges she is undeserving of such great favours,
and endeavours to serve Him the more fervently ; if
seeing herself rich, she yet considers herself not
deserving to eat the crumbs which fall from the
tables of those persons on whom she has heard God
bestows such favours; if she humble herself, and
begin to force herself to do penance, to give herself
more to prayer, and to be more careful not to offend
this Lord who she supposes grants her this favour,
and if she be resolved to obey with greater perfec-
tion ; then I am confident the devil will not return,
but will go away confounded and leave no evil in the
soul. When he bids her do some things, or tells
her things to come, she should mention these to a
discreet and learned confessor, not believing or doing
anything but what he shall order her. She should
also communicate with the prioress on the matter,
that she may provide her with such a confessor ; and
let her remember this advice, that if she will not obey
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what her confessor shall tell her, and will not suffer
herself to be guided by him, it is either some evil
spirit, or else a terrible melancholy. For (supposing
the confessor to be mistaken), yet she will not make
a mistake by following his directions, even though an
angel of the Lord should speak to hpr, because
our Lord will give her light, or effect the accomplish-
ment of what was revealed to her ; and to act thus, is
to be without danger; but to do otherwise, is to
expose ourselves to many dangers and much evil.
Let this truth be remembered, that our natural
weakness is very great, especially in women, and that
it shows itself the most in this kind of prayer ; and
thus it is necessary that we should not consider every
little thing which presents itself to us as a vision ;
for let them believe me, when it is a vision in reality,
it will make itself sufficiently understood. When
there is a little melancholy, more care is required ; for
some have come to me on account of these fancies,
who have quite astonished me, for how is it possible
that such should really think they see things which
they do not see ? Once a confessor came to me, in
great astonishment, who had confessed a person who
told him that our Lady often visited her, and sitting
down on her bed, remained talking with her for
more than an hour, and revealed to her things to
qome, as well as many other matters. Among so
many extravagancies, some things proved true, and
then all were considered as such ! I immediately
knew what was the matter, though I did not dare to
say so, for we live in a world in which we should
consider what others may think of us, that so our
words may have effect. And so I told him to wait a
little, and see if these j)^edictions proved true, and to
make inquiry about other^effects, and get informa-
tion concerning the life of that person ; in fine, when
these things came to be examined into, all was dis-
covered to be foolery.
I could say much more on this subject, all of
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which would prove my purpose, viz., that no one
should easily give credit to such things, but should
go on for a time, and thoroughly understand the case
before she speak of it, in order not to deceive the
confessor, nor wish to deceive him ; because if the
confessor (however learned he may be) has not expe-
rience in these matters, he will not be able to
understand them. It is not many years ago, but
only very lately, that a certain man grossly deceived
some very learned and spiritual persons in these very
matters, until he came to treat with an individual
who had experience in the caresses of our Lord, and
who saw clearly that it was folly and illusion, though
then the party was not discovered, but continued
disguised, until after a short time our Lord dis-
covered the person to him, though this same per-
son had before suffered much, because she was not
believed*
For these and many other reasons, it is very proper
that each of the sisters should treat frankly with the
prioress on the nature of her prayers ; and let the
prioress take great care to examine well the character
and perfection of each sister, in order that she may
inform the confessor, that so he may the better un-
derstand her; and let her make choice of one for this
purpose, if the ordinary confessor be not skilled in
such matters. Let her also be very careful, that
things of this nature be not made known to persons
without — (however much we may judge them to come
from God, and the favours may evidently be miracu-
lous) ; neither should they be made known to con-
fessors who have not the prudence to keep silence,
for silence is of more importance than they imagine ;
and they should not talk about them with one
another. Let the prioress always listen to them with
prudence, inclining more to praise those who excel in
humility, mortification and obedience, than those
* The Saint here alludes to herself.
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FOUNDATION OF
whom God has called by this supernatural way of
prayer, though they may possess all other virtues.
For if it be the Spirit of God, it brings humility with
it, to make us delight in being despised ; and it will
do her no harm, and much good to others. For as
they cannot attain that which God bestows on whom
He pleases, they are disconsolate till they obtain
these other virtues, although God gives them also :
still they may be obtained by our own endeavours,
and they are of great value for the religious state.
May His Divine Majesty be pleased to give them to
us ; for by spiritual exercises, carefulness, and prayer
on our part. He will not refuse them to any one who,
confiding in His mercy, shall endeavour to obtain
them.
CHAPTER IX.
THE FOUNDATION OF ST. JOSEPH’S MONASTERY AT MALAGON.
How greatly have I wandered from my subject !
But these instructions and directions which I have
given, may be more to the purpose than the account
of the Foundations. Being now at St. Joseph's of
Medina del Campo, it gave me great delight to see how
these sisters followed in the same steps of the nuns of
St. Joseph's at Avila, preserving the same devotion,
unity, and spirit, and how our Lord continued to
provide for His house everything necessary, both for
the Church and the sisters. And this He did by
moving some to enter, whom it seems He himself
had chosen as suitable for the foundation of such a
fabric : and I know well that on good beginnings
depended all the good which was afterwards to come,
because just as persons find the path, they walk
along it afterwards.
There dwelt in Toledo, a lady, who was sister to
the Duke of Medina Caeli, in whose house I lived for
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st. Joseph’s monastery at malagon. 57
a time, by the command of my superioress (as I
have related more fully in the Foundation of St.
Joseph’s of Avila). When this lady heard that I
had obtained license to found monasteries, she began
greatly to importune me to found one in her town,
named Malagon. I did not in any manner wish to
do this, because the place was so small, that we should
be obliged to have an income settled on us, in order
to be able to maintain ourselves ; and to such a thing
I was much opposed. But having consulted on the
matter with some prudenLand learned men, and also
with my confessor, they fold me that I did wrong;
and that as the holy Council of Trent permitted
incomes, there was no reason for refusing to found a
monastery, wherein our Lord might be served so
well, in my opinion. To these reasons were added
the many importunities of the lady, by which I was
obliged to found the monastery. She gave a suffi-
cient income ; for I always preferred, either that the
houses should be altogether poor, or that they should
be supported in such a manner that the nuns would
not be obliged to trouble any one for their support.
All possible diligence and care were used that no
one in particular should possess anything, but that
the "constitutions” should be observed in every
respect the same as other monasteries founded in
poverty. All the writings having been made out, I
sent for some of the nuns to found the monastery ;
and having arrived, we went with the lady to Mala-
gon, where, as there was no house for us to enter, we
lodged for more than eight days in an apartment of
the castle.
On Palm-Sunday in the year 1568, all the people
of the place came out in procession for us, and putting
on our veils and white mantles, we came to the church,
where we heard a sermon, and thence the most
Blessed Sacrament was taken to our monastery — this
excited great devotion in the people, and here I re-
mained for some days. Being one day in prayer
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FOUNDATION OF
(after I had communicated), I heard our Lord say
“ that He should be greatly served in that house.”
I think I remained there about two months only,
for my spirit hurried me to go and found a house in
Valladolid; the cause of which foundation I will
now relate.
CHAPTER X.
FOUNDATION OF THE MONASTERY OF VALLADOLID.
Four or five months after this monastery of St.
Joseph's had been founded in Malagon, a young
gentleman of quality discoursing with me said, “that
if I would found a house in Valladolid, he would very
willingly give me a house, which had a most hand-
some and spacious garden attached to it ; there was a
large vineyard also inside and he wished to give
me possession immediately : as it was of great value,
I accepted it, though I had not resolved to found a
house there, because the place was about a mile
from the city ; but I thought we might easily go to
the city afterwards, when possession had been taken,
and as he made the offer so very willingly, I did not
wish to refuse accepting so good a work, nor to
check his devotion.
About two months after (a little more or less), he
fell so suddenly ill, that he was deprived of the use
of his speech, and was unable therefore to make his
confession, although he gave many proofs of being
sorry for his sins : he died in a short time at a great
distance from where I was. Our Lord told me, “ his
salvation had been in great danger, but that He had
mercy on him, on account of the service done to
His Blessed Mother, in giving that house to found a
monastery of her Order ; and that he should not be
delivered from purgatory, until the first mass were
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THE MONASTERY OF VALLADOLID. 59
said there, and that then he would be freed.” The
grievous sufferings of this soul were so continually
present to me, that though I wished to found a
house in Toledo, I would not begin for the present,
but hastened to found (as well as I could) one in
Valladolid.
This work could not be effected so quickly as I de-
sired, because I was obliged to remain in St. Joseph's
of Avila, which was under my charge ; and afterwards
I stopped for some time in St. Joseph's of Medina del
Campo. Being one day there in prayer, our Lord
told me “to make haste, because that soul suffered
greatly.” Upon hearing these words I commenced
my journey immediately, though without any prepa-
ration, and entered Valladolid on the Feast of St.
Laurence. When I saw the house, I was exceedingly
afflicted, because I perceived it would be madness
for the nuns to remain there, without very great
expense: and (although there was much room for
recreation, on account of having so beautiful a
garden) it must have been very unhealthy, because
a river ran close by it. Though I was exceedingly
fatigued, yet I wished to go and hear mass in a
monastery of our Order, which stood at the entrance
of the city : but as it was a considerable distance, it
only increased my pain the more : however, I did
not say anything to my companions, in order not to
discourage them, for I had a belief (though a weak
one) that our Lord would provide a remedy for the
accomplishment of what He had told me. Accord-
ingly, I privately employed workmen to commence
building the walls (that so we might have enclosure)
and to do whatever else was necessary. There was
with us the priest I mentioned before, Julian d' Avila,
and one of the two friars who, as I have already men-
tioned, desired to become “ discalced,” and to be
made acquainted with our manner of living in these
houses, while Julian d' Avila endeavoured to procure a
license from the ordinary, who had given good
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FOUNDATION OF
hopes before I came here. This license could not
be obtained so soon until Sunday, but leave was
given for mass to be said in the place we had pre-
pared for a chapel, and accordingly it was said. I
had no thought that then would be fulfilled what I
had heard concerning this soul : for although I was
told it would be at the “ first mass,” I thought
it would take place at that mass in which the
Blessed Sacrament would be exposed.
When the priest came to where we were to com-
municate, with the Most Sacred Host in his hands,
as soon as I approached to receive it, the same
young gentleman I have spoken of appeared to me,
with a sinning countenance, by the side of the priest,
looking very glad and cheerful, and with his hands
joined together. He thanked me for what I had
done in freeing him from purgatory, and then
that soul flew straightway to heaven. Indeed, as
soon as I understood that he was in the way of
salvation, I was very glad, because when I heard of
his sudden death, I was in a manner hopeless, fear-
ing lest his soul might be lost, for it seemed to me
that another kind of death was necessary for his
manner of living, since (though he had many good
qualities) he was given to the vanities of the world :
true it is, he told my companions he thought his
death very near. Wonderful indeed it is, how
pleasing to our Lord any service is which is done to
His Mother, and great is His mercy. May he be
praised and blessed by all men, who thus rewards
with eternal life and glory our mean and miserable
actions, and make them great which are of them-
selves so worthless.
Possession was taken of this monastery, on the
day of our Lady's Assumption, 1568. We remained
there but a short time, for nearly all of us became
very unwell. But a lady of this place, named Dona
Maria de Mendoza, wife to the Governor Cobos,
and mother to the Marquess de Camarasa, a very
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THE MONASTERY OF VALLADOLID.
61
pious Christian, and wonderfully charitable (as her
abundant alms well testify), of whom formerly I
received much kindness, — for being the sister of the
bishop of Avila, I had occasion to treat with her, and
she then greatly assisted us in the foundation of the
first monastery, and in everything else relating to
our Order ; this lady being so very charitable, and
seeing we could not live here without great incon-
venience, both on account of the place being so
distant for receiving alms, as well as being un-
healthy, told us to give her that house, and she
would buy another for us : and so she did, and what
she gave us was worth a great deal more> besides
giving us up to this time whatever we want, which
she will continue as long as she lives.
On the Feast of St. Blasius we went to this other
house, with a solemn procession, which excited much
devotion in the people, and this still continues : for
our Lord showed great mercies to this house, and has
conducted souls to it whose sanctity will, in its time,
be made manifest to the praise of our Lord, who by
such means desires to magnify His works, and to
show favours to his creatures.
CHAPTER XI.
SHE GIVES THE LIFE AND DEATH OF A NUN NAMED BEATRIZ
OF THE INCARNATION.
There came into this monastery to be a nun,
a young lady named Dona Beatriz Ohez, whose
soul made all of us astonished to see what great
virtues our Lord produced in her : for the prioress
and nuns affirm, that all the time she lived among
them they never perceived in her anything which
could be considered as an imperfection, nor ever
noticed any alteration in her looks on account of
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FOUNDATION OF
things which happened: but she always had a
modest cheerfulness, which discovered the inward
joy and peace her soul possessed, as well as a silence
without heaviness, which, however great, carried with
it nothing of singularity. She was never known to
have spoken a word that could be found fault with :
no obstinency was ever seen in her; nor did she
excuse herself even when the prioress (to try her)
blamed her for what she had not done, as is the
custom in these houses, for the sake of mortification.
She never complained of anything, nor of any of the
sisters, nor by look or by word did she ever displease
any one in whatever duty she was employed. She
never gave occasion for even a suspicion of any im-
perfection ; nor was there any accusation of a fault
made against her in the chapter, although the
monitors* are very exact in noticing the smallest
faults. In all things her interior and exterior recol-
lection was most admirable: this arose from the
thought of eternity being continually present to her,
and to the remembrance of the end for which God
has created us. She always had on her lips the
praises of God, and acts of the most profound grati-
tude : in short, her life was one continual prayer.
In matters of obedience she never committed a fault,
but with promptitude, joy, and perfection she per-
formed everything that was commanded her. She
had a most ardent charity for her neighbour, and to
such a degree, that she often said, “ she would allow
herself to be cut in a thousand pieces for any one,
on condition he might not lose his soul, but might
enjoy the sight of her brother Jesus Christ (for she
was accustomed so to call Him in the midst of her
afflictions), which though they were so great, and so
terrible, and accompanied with most violent pains (as
I shall relate further on), yet she endured them as
willingly and contentedly as if they were the greatest
* “ Los celadoras.”
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THE MONASTERY OF VALLADOLID. 63
joys and delights : and these delights our Lord must
certainly have given to her soul, otherwise it would
have been impossible for her to have borne her
sufferings with such joy.
It happened once in this city of Valladolid, that
certain criminals were led along to be burnt for
some enormous crimes; and when she understood
that they were not prepared for death so well as they
ought, she was exceedingly afflicted, and immedi-
ately with profound sorrow she had recourse to our
Lord, and most earnestly besought him to grant the
salvation of those souls : and that instead of what
they deserved, in order that she might obtain her
request (for I do not remember her words exactly),
she begged of Him to give her, during her whole life,
all the pains and afflictions she was able to bear.
That very night her first fever seized her ; and until
the day of her death she was always suffering. The
criminals died in excellent dispositions, by which it
appeared that God heard her prayers.
She also had an imposthume in her bowels, which
caused her so great pain, that she could not have
borne it patiently unless our Lord had given to her
soul what she stood in need of. This imposthume
being inward, all the medicine which she took was of
no use to her, until our Lord was pleased that it
should break and cast forth matter, and then she
was somewhat relieved from this affliction. Having
such a great desire for sufferings, she was not con-
tent with a few : but one day, on hearing a sermon on
the “ Cross,” this desire increased to such a degree,
that when the sermon was over, she went and threw
herself on her bed with floods of tears, and on being
asked what was the matter, she replied, “ that they
should ask God to grant her many afflictions, and
then she would be content.” She spoke with the
prioress about everything connected with her inte-
rior life, and this gave her much consolation.
Under all her sickness she never showed the least
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sign of impatience, and did nothing but just as the
infirmarian wished, though it were not to drink a
drop of water. For souls who have the gift of
prayer, to desire afflictions when they already have
them, is very usual; but to rejoice under afflictions
is not the case with many. She was already so
afflicted that her life did not last long ; for besides
these excessive pains, she also had an imposthume
in her throat, so that she could not swallow. While
some of the sisters were standing by her, she said to
the prioress (as being the person whose duty it was
to console and animate her to bear patiently her
sufferings) “that she felt no pain, and that she
would not change her place for that of any of the
sisters, however well in health they might be.” She
had so present to her mind that Lord for whose love
she suffered, that, as much as she possibly could, she
turned aside, to prevent any one from knowing what
she suffered ; and thus she complained very little,
except when her pains were very grievous. She
imagined there was no creature on earth so wicked
as she was, and in everything her humility was
great, as far as one could observe. In speaking of
the virtues of others, she rejoiced exceedingly. In
mortifications she was excessive, and with a certain
kind of artifice she turned away from whatever
could afford recreation to her, so that unless a
person observed her, he did not perceive the artifice.
She seemed not to live nor to converse with creatures ;
and so much did she undervalue everything, that
whatever way affairs went, she endured them so
patiently that the sisters always saw her in the same
calm state. When once a sister said to her, that
she appeared to resemble those persons who stand
much upon their honour, and who would rather die
of hunger than wish others to know what they
suffered, for they could not believe but that she had
feelings in some things, though very little was per-
ceived, she replied, “Whatever we do, however
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THE MONASTERY AT VALLADOLID. 65
small, for the love of God, the price thereof is ines-
timable. We should not, sisters, so much as turn
our eyes, except for this purpose, to please Him.”
All her pains and duties tended to this end, so that
she never lost the merit of them. She never
meddled in anything which did not belong to her,
and therefore she knew no one’s defects but her own.
She suffered so much when any good was spoken of
her, that the sisters were careful not to say anything
in her presence, in order not to give her pain.
She never endeavoured to procure any consolation
for herself, either by going into the garden, or in
any other created thing, for (as she said), “ It would
be rudeness to seek any relief from those pains which
our Lord gave her,” and hence she never asked for
anything, but contented herself with what was given
her. She said likewise, “ that it would rather be a
torment to her, to take delight in anything which
was not God.” The wonder is, that when I inquired
of those living in the house, there were none who
perceived in her anything which did not imply, that
her soul had arrived at the highest perfection.
The time being now come when our Lord wished
to take her out of this life, her pains increased, and
these were joined with so many other afflictions,
that the sisters (in order to praise our Lord in see-
ing the patience with which she endured them) came
many times to visit her: the chaplain, especially,
had a great desire to be present at her death, for he
was confessor in this monastery, and was a great
servant of God, and being her confessor, he con-
sidered her a saint. God was pleased his desire
should be accomplished, for although she had per-
fect possession of her senses, and had already re-
ceived extreme unction, yet the nuns called him, in
order that, if he should be wanted that night, he
might reconcile her, and help her to die well. A
little before nine o’clock, the chaplain and all the
sisters standing by, her pains left her a quarter of an
F
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FOUNDATION OF
hour before she died; and she lifted up her eyes
with very great calmness, a certain joyfulness appear-
ing on her .countenance, which seemed to be as it
were a kind of splendour ; and she remained as one
gazing upon an object which gave her abundant joy,
for then she smiled twice. All who were present,
and the priest himself, experienced such great
spiritual delight and joy that they could say nothing
more, than that they thought themselves to be in
heaven. And with this cheerfulness I speak of, and
with her eyes fixed on heaven, she expired, her coun-
tenance appearing like that of angels’ ; for so we
may believe (according to our faith, and her life,)
that our Lord took her to His eternal rest in recom-
pense for the desire she had to suffer for Him. The
chaplain affirms (and he has said the same to other
persons) that at the time when her body was interred,
he felt a very strong and most delicious perfume. The
sacristan likewise affirms that of all the tapers which
were lighted in honour of her funeral, not one was
wasted or diminished. All this may be believed to
have happened through the mercy of God. When
I spoke of these things with a confessor of hers
belonging to the Society of Jesus, who had been her
confessor for several years in the guidance of her
soul, he said, “ it was no strange thing, and that he
did not wonder at it, because he knew our Lord had
frequent communications with her.” May it please
His Divine Majesty, my sisters, that we may know
how to take advantage of such good company as hers
was, and of many others whom our Lord has given
us in these houses ; I may afterwards say something
of them, that so those may strive to imitate them, who
advance with some trepidity, and that we may all
praise our Lord, who thus makes His greatness to
shine in a few weak women.
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THE FIRST HOUSE OF DISCALCEATE FRIARS. 67
CHAPTER XII.
ON THE FOUNDATION OF THE FIRST HOUSE OF DISCALCEATE FRIARS.
Before I went to this Foundation of Valladolid, I
had already agreed with Father Antonio de Jesus
(who was then prior of St. Anne’s Monastery at
Medina, and a Carmelite), and also with Father John
de la Cruz, as I have already said, that they should
he the first to be admitted, if any monastery were
erected of the First Rule of Discalceate Friars. But
as I had no means of providing a house, I ceased not
to recommend the matter to Almighty God, because
(as I have said) I was already satisfied with these
two fathers; for Father Antonio de Jesus had been
tried by our Lord in many afflictions, all of which
he bore with great patience, and it is now a year
since I first spoke to him on the subject ; and with
regard to Father John de la Cruz, no proof was
necessary, because (although he lived amongst the
Fathers Calceate),* yet he always led a holy and
perfect life.
Our Lord was pleased, having granted me the
principal point, viz., the friars to commence with, to
grant the rest also. A young gentleman of Avila,
named Don Raphael, with whom I had never before
spoken, came to hear (I know not how, for I do not
remember) that I wished to found a monastery of
Discalceate Friars, and therefore he came and offered
to give me a house which he possessed in a little
village (called Durvelo) :f it had few houses, not
above twenty, I think, if I remember rightly ; this
house was inhabited by a farmer, who collected his
rents there for him. Though I judged what kind of
* “ Aunque estaban entre los del pafio calzados.”
f St. Teresa does not mention Durvelo here by name ; the house
was afterwards translated to Mancera.
F 2
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FOUNDATION OF
place it was, I praised our Lord, and accepting the
offer, thanked the gentleman much. He told me it
was on the way to Medina del Campo, and that I
must pass by it to go to the Foundation of Valla-
dolid, and that being the direct way, I might then see
the place. I answered I would do this, and I did
so ; for I went from Avila in the month of June, with
only one companion, and with Father Julian d' Avila,
who was the priest I spoke of that assisted me in
these journeys : he was chaplain to St. Joseph's of
Avila. Though we set off at daybreak, yet as we
knew not the road, we missed our way ; and as the
place was not much known, no one could direct us;
and thus we walked all that day in great trouble, for
the sun was very hot, and when we thought we were
near the place, we had as far again to travel. I shall
always remember the fatigue and wandering of that
day. We arrived there a little before night; and
when we entered the house, it was in such a state, that
we dare not remain there during the night, because the
place was so exceedingly dirty, and there were also
many reapers* about. It had a tolerable hall, two
chambers with a garret, and a little kitchen: this
building was all that composed our convent. I
thought that the hall might be converted into a
chapel, the garret into a choir, which suited very
well, and the chambers into a dormitory. My com-
panion, though much better than myself, and a
greater lover of penance, could not endure the idea of
establishing a convent there, and therefore she said
to me : — “ Certainly, Mother, no soul (however good
she might be) could endure such a place. Speak no
more about it."
Father Julian, who was with me, though of the
same opinion as my companion, when I told him my
intentions, did not oppose me. We went and passed
that night in the church ; but on account of our
* Literally, “ Mucha gente del Agdsto.”
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THE FIRST HOUSE OF DISCALCEATE FRIARS. 69
great fatigue, we stood more in need of sleeping than
watching. Having arrived at Medina, I immediately
spoke with Father Antonio, and told him what had
passed, and that if he had courage to remain there
some time, he might be sure God would soon provide
a remedy for him. I seem to have then beheld
present before me what our Lord has since done, and
to have considered as certain (in a way of speaking)
what I now see, yea — and a great deal more than I
have seen ; for at the time I am now writing, there
are ten monasteries of Discalceate Friars. I told
him also he might be assured that neither the former,
nor the present provincial would give us their license
(for, as 1 mentioned in the beginning, their consent
was necessary), if they saw us in a very fine house :
besides, that we had no remedy, and that living in
such a small house and village, no notice would be
taken of us. Our Lord had given him greater
courage than to me, for he said, “ He would dwell
not only there, but even in a pig-stie.” Father de
la Cruz was of the same mind also. And now we
wanted to obtain the consent of the two fathers
whom I have mentioned, because our Father-General
had granted the license on this condition. I hoped
in our Lord to be able to obtain it, and therefore I
spoke to Father Antonio to take care of collecting all
he could for the house, and departed with Father
John de la Cruz for the Foundation of Valladolid,
already described. As we were obliged to spend
some days with the workmen, till the house was
enclosed, I took the opportunity of informing Father
John de la Cruz of our whole manner of living, in
order that he might understand every particular,
both as regards our mortifications, the nature of our
conversation and recreations, which we have all
united together; and all these are used with such
moderation, as only to serve in discovering the faults
of the sisters, and to enable' them to take a little
relaxation, the better to support the rigour of their
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FOUNDATION OF
rules : lie was so good, that at least I might have
learnt much more from him than he from me; but
this was not my design, but only to show him the
manner in which the sisters proceeded. It pleased
God, that the provincial of our Order, named Fra
Alonzo Gonzales (from whom I was to obtain a
license), should come here at this time: he was an
old man, very good, and without malice. In asking
the license, I gave so many reasons for granting it,
and insisted so much on the account he would have
to render to God, if he in any way hindered so good
a work, that His Divine Majesty disposing him
(because He wished to have the request granted), he
was greatly mortified. The Lady Dona Maria de
Mendoza, and the bishop of Avila her brother, coming
there, who has ever favoured and protected us, soon
obtained his consent, as well as that of Father Angel
de Salazar, from whom I feared all the difficulty, and
who was the former provincial. But just at this
time, there happened a certain event, which required
the favour of the Lady Dona Maria de Mendoza, and
this greatly assisted (I believe) our cause; and
besides, had not this occasion helped us, our Lord
would have put it into his heart, as He did into the
Father-General's, who was far from consenting
thereto. O ! my God, how many things have I seen
in this business which seemed to be impossible ; but
how easy has it been for your Divine Majesty to
smoothen all difficulties ! And what a confusion is
it to me (having seen what I have seen), to be no
better than I am! And now while I am writing
these lines, I am astonished, and I desire our Lord
would make known to all men, that in these Foun-
dations we poor creatures have done almost nothing ;
but our Lord has disposed everything by means of
beginnings so humble, that only His Divine Majesty
was able to raise them up to what they are now.
May He be for ever blessed
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THE FIRST HOUSE OF DISCALCEATE FRIARS. 71
CHAPTER XIII.
SHE CONTINUES THE HISTORY OF THE FOUNDATION OF THE FIRST
HOUSE OF DISCALCEATE CARMELITES. SHE TELLS SOMETHING
CONCERNING THE LIFE THEY LEAD, ETC.
As soon as I obtained the consent of these two
fathers, it now seemed to me that nothing more was
wanting. We arranged that Father John de la Cruz
should go to the house, and prepare it in such a way
that he might be able to enter it as he desired, for I
made all haste to have a beginning, because I was
greatly afraid some obstacle might come in the way,
and so the business was done. Father Antonio had
already collected a few things that were necessary, and
we helped as well as we could, which was but little.
He came to speak to me at Valladolid, and was full of
joy, telling me what he had provided, which was but
scanty, and how he had got together fine clocks,*
which made me laugh heartily. He told me that as
he wished to keep the exact hours, he did not wish
to go unprovided : I think they had, as yet, no place
to sleep in. There was little delay in fitting up the
house, for though they wished to make several altera-
tions, they had no money. After this, Father Antonio
renounced his priorship with great willingness, and
took the vows of the First Rule ; and though I told
him to try it at first, yet he would not, but went to
his little house with the greatest content in the
world : Father John was already there.
Father Antonio told me that when he saw the
little place, it gave him very great interior joy : and
he seemed to have given up the world altogether,
and entirely to have abandoned it, on entering that
solitude. Neither to one or the other did the house
appear inconvenient, but rather they imagined that
* Perhaps “ hour-glasses ” would be a better translation.
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FOUNDATION OF
72
they lived amidst great delights. O my God ! how
little do such buildings and exterior delights contri-
bute to interior joy ! For the love of God, I beseech
you, my sisters, and you, my fathers, that you always
show yourselves very moderate with respect to large
and sumptuous houses. Let us place before us our
true founders (I mean, those holy fathers from whom
we have descended) ; for we know that, by the path
of poverty and humility, they arrived at the enjoy-
ment of God. I have indeed noticed that there is
more of the Spirit, and even more interior joy, when
our body suffers some inconveniences, than when we
live in large houses, however grand they may be.
What good are they to us ? It is only a cell that we
continually use ; and, however large and well-built it
may be, what is it to us ? We are not to look at the
walls, but to consider that this house will not last for
ever, but only for the short time of our life, however
long that may be. Everything will become sweet to
us, when we consider that the less we have here, the
more we shall enjoy hereafter in that eternity, where
there are mansions proportionable to the love with
which we shall have imitated the life of our good
Jesus. If we say that these are beginnings, for the
renewal of the rules of the Virgin, His Mother, and
our lady and patroness, let us not offer either to her,
or to our holy fathers and predecessors, so great an
insult as not to conform ourselves to them. And
although, on account of our weakness, we cannot do
this in every respect, yet in things which in no ways
tend to sustain life, we should proceed with, great
care, since all is but a small savoury affliction, as
these two fathers found it ; and by resolving within
ourselves to suffer, the difficulty is over, for all the
pain is only felt a little in the beginning.
On the first or second Sunday of Advent (I do not
remember which), in the year 1568, the first mass
was said in that little portal of Bethlehem, for no
better did it appear to me. The following Lent, as
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THE FIRST HOUSE OF DISCALCEATE FRIARS. 73
I was going to the Foundation of Toledo, I passed by
it, and came there one morning while Father Antonio
de Jesus was sweeping the door of the Church, with
a cheerful countenance, such as he always has. I
said to him : “ What is this, father? what has be-
come of your dignity ?" He replied in these words
(intimating the great joy he felt) : “ I consider that
time badly spent, when I enjoyed honour." When
I went into the church, I was astonished to see the
spirit our Lord had produced there ; and not only I
myself, but two merchants also, friends of mine, who
had come with me from Medina, did nothing but
weep, so many crosses and skulls were there. Never
shall I forget one little wooden cross, which was
placed over the holy water stoup, to which was fas-
tened a paper crucifix,* and which produced more
devotion than if it had been a crucifix very elabo-
rately carved. The garret formed the choir, which
was high towards the middle, so that they could
recite the “ Hours ; 33 but to enter it they were
obliged to stoop f very low, in order to hear mass.
They made two little hermitages on each side of the
church (where they could not remain, except either
by sitting or reclining), and filled the inside with
hay, because the place was very cold : their heads
almost touched the roof. Towards the altar were two
little windows, and two stones served for pillows:
here also there were crosses and skulls. I under-
stood that after matins were over, they returned (not
to sleep), but continued in prayer, which they had in
a high degree ; and it happened many times that
when they went to Prime, their habits were covered
with snow, and they perceived it not. They recited
the “ Hours" with another father of the relaxed
rule, who came to live with them, though he did
not change his habit, being of a weak constitution :
another religious young man lived with them also,
* “ Una imagen de papel con un Christo,” &c.
f “Abajar,” an old verb for “abatir,” to stoop, to bend.
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FOUNDATION OF
74
not in holy orders. They went about preaching
in many neighbouring places, where the people were
without any learning, so that, in this respect, I was
glad a house had been erected there, for I was told
there was no monastery near, where they could get
instructions, &c., which was a great pity. In a short
time they gained so great a reputation, that when I
heard of it, it gave me the greatest consolation. They
went to preach six or eight miles off, barefoot (for
they wore no sandals* then, though afterwards they
were commanded to wear them), in the midst of the
snow and cold ; and when they had finished preach-
ing and confessing, they returned very late to their
meal, but with such joy that all their sufferings
seemed but little to them. As for food, they had
sufficient, for the people in all the neighbouring
villages provided them with more than they wanted ;
and some neighbouring gentlemen, who came to
their church to confession, offered them better houses
and better situations. Among them was one Don
Luis, lord of five villas :f this gentleman had built
a church for an image of our Lady, worthy indeed of
veneration : his father had sent it from Flanders to
his grandmother, or mother (I forget which), in the
care of a merchant, who became so fond of it, that
he kept it by him for many years ; but afterwards,
on his death-bed, he commanded it to be restored to
the rightful owner. It is a large picture, and in my
whole life I have never seen a better ; and others say
the same.
Father Antonio de Jesus, having gone there at the
gentleman's request, was so taken with the picture
when he saw it (and very justly so), that he con-
sented to found a monastery there: the place is
called Mancera, though it had no well-water, nor
was there any likelihood of any being obtained there.
This gentleman built a small house for them (suita-
* “ Alpargatas,” a sort of sandals made of hemp.
+ “ Seflor de las cinco villas.’*
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THE FIRST HOUSE OF DISCALCEATE FRIARS. 75
ble to their profession), and gave them furniture and
many other things. I will not omit mentioning how
our Lord gave them water, for it was considered
miraculous. Father Antonio being one day, after
supper, in the cloister with his Religious (he was
then prior), while they were talking of their great
want of water, the prior rose up, and taking a staff
which he was accustomed to carry in his hand, he
made with it in a certain part the sign of the cross
(as far as I remember, for I am not certain whether
he made the sign of the cross) ; however, he marked
* out the place with the staff, and said : “ Now, dig
here.” They did so, and had not gone very deep,
before such a copious stream came forth, that, when
they wish to clean the well, it is difficult to drain it ;
and the water is very good to drink, so that they use
it for almost everything, and (as I have said) it never
fails. Afterwards they enclosed a garden, and tried
to obtain water there, by using what is called a
noria;* yet hitherto, though they went to great
expense, they have found but very little.
When I saw this little house, which a short time
before could not be inhabited, endued with such a
spirit, that wherever I turned, I found something to
edify me ; and when I understood their manner of
living, their mortification and prayer, and the good
example they gave (for a gentleman and his wife
whom I knew, and who lived near them, came to see
me, and related to me their sanctity, and the great
good they did among the people), I could not satisfy
myself in giving thanks to our Lord with an ex-
cessive interior joy, for I thought I already saw a
foundation laid for the great increase of our Order,
and the service of our Lord. May His Divine
Majesty please to carry it on, as He does now, for
then my thoughts will come true. The merchants
who came along with me told me, that they would
* Ad engine, or wheel, for drawing water out of a well.
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FOUNDATION OF
76
not for all the world have neglected going there.
What power is there in virtue ! for they were more
pleased with that poverty than with all the riches
they possessed, and their mind was thereby much
consoled.
After those fathers and myself had spoken about
certain matters, I, as a weak and sinful creature,
earnestly requested them not to exercise themselves
in mortifications with such rigour, for they were
very great ; and since it had cost me so much in
desiring and praying our Lord to give me some per-
sons to commence this work, which already had begun
so well, I was afraid the devil would seek out some
means to bring them to their grave, before that was
effected which I had hoped for ; and being so imper-
fect, and having such little faith, I did not consider
it was the work of God, and that His Divine Majesty
would carry it on. But having those virtues which
I wanted, they took little notice of my words for
omitting their exercises. And so I departed with
most abundant consolation, though I did not give to
God all the praises He deserved for so great a favour.
May our Lord, in His goodness, grant that I may
be worthy to serve Him in something corresponding
with all that I owe Him ; Amen : for I clearly
understood that this was a much greater favour than
that which He bestowed on me in founding the
houses of nuns.
CHAPTER XIV.
ON THE FOUNDATION OF THE MONASTERY OF THE GLORIOUS
ST. JOSEPH IN THE CITY OF TOLEDO, IN THE YEAR 1569.
There lived in the city of Toledo a merchant, an
eminent man and a servant of God : he would never
marry, but led a good life, as every Catholic should
do, for he was a man of great virtue and honesty.
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THE GLORIOUS ST. JOSEPHUS IN TOLEDO. 77
He had collected his money by a lawful business,
with the intention of doing by it some act of charity
that would be most pleasing to our Lord : his name
was Martin Ramirez. He fell dangerously ill ; and
a father of the Society of Jesus named Paul Her-
nandez (to whom I had confessed when in this city,
treating about the Foundation of Malagon), hearing
of this circumstance, and greatly desiring that a
monastery of nuns might be founded in Toledo, went
to visit him, and in the course of conversation told
him “what a good opportunity presented itself of
doing so great a service to our Lord ; and how he
might place in the monastery what chaplains and
chapelries he pleased, and that there likewise certain
festivals might be kept, and all the rest done which
he intended to have established in a certain parish of
this city.” The gentleman was so very ill that he
was sensible he had no time to arrange all these
matters ; wherefore he left everything in the hands
of his brother, Alonzo Alvarez Ramirez, a very
discreet person, who feared God, very good and
charitable, and endowed with solid judgment. This
I may say of him with very great truth, as having
seen it myself from frequently conversing with
him.
When Martin Ramirez died, I was then engaged
in the Foundation of Valladolid ; and there Father
Paul Hernandez and Alonso Alvarez wrote to me,
giving me an account of all that passed, and begging
me to set out for Toledo, if I wished to accept this
Foundation. I departed accordingly a short time
after the house was founded in Valladolid, and I
arrived at Toledo on the Eve of the Nativity of our
Lord : I went to the house of the Lady Doha Louisa
Cerda, where I had been before about the Founda-
tion of Malagon. I was received with great kindness,
for this lady had much regard for me. I took along
with me from St. Joseph’s of Avila two companions,
who were great servants of God. An apartment was
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78
FOUNDATION OF
immediately provided for us (as is customary), and
here we enjoyed the same quiet and recollection as if
we were in a monastery. I immediately began to
treat on the business with Alonso Alvarez : but a son-
in-law of his named Diego Hortiz (although a very
good man, and a Divine), was more given to his own
opinion than Alonso, and would not therefore so
soon listen to reason ; they began to demand of me
many conditions, which I did not think proper to
grant.
We went on, however, with our agreement, looking
out at the same time for a house to let, in order that
possession might be taken ; but we could not meet
with one suitable (though many inquiries had been
made) ; neither could I prevail on the Governor to
grant me a license (for at this time there was no arch-
bishop), though on one side the lady at whose house
I was stopping, and a gentleman, canon of the church,
named Don Pedro Manrique, son of the Governor of
Castile, had done all they could to induce him. This
canon was a great servant of God, and is so still, for
he is yet alive ; and although he had very indifferent
health, a few years after this house was founded, he
entered into the Society of Jesus, where he now is.
He was highly esteemed in this city on account of
his solid understanding and great authority. But
with all their exertions, I could not obtain the
license, for when the Governor was a little more
mild and inclined, the members of the Council were
opposed ; on the other hand, we could not agree with
Alonso Alvarez, on account of his son-in-law, upon
whom he relied much in this business, so that at last
we broke off the agreement altogether. I now knew
not what to do, for I came to Toledo for no other
object but the Foundation; and I saw that to go
away without founding the house would be a great
reproach ; yet I was more concerned at having no
license than at all the rest, for I hoped that posses-
sion being once taken, our Lord would provide
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THE GLORIOUS ST. JOSEPHUS IN TOLEDO. 79
everything else, as He has done in other places. I
resolved, therefore, to speak with the Governor myself,
and hastening to a church which stood near his
house, I sent a message to entreat him he would
allow me to speak with him : it was now more than
two months since the business had been going on,
and every day it became worse. When I appeared
before him, I said : — “ It was a hard case that poor
women should have come here who desired to live in
strict rigour and perfection and enclosure ; and that
those who endured none of these things, but lived in
delights, should wish to prevent works redounding so
much to the Glory of God.”* By these and many
other reasons, which I gave him with great freedom
and resolution, as our Lord enabled me, I moved
his heart in such a manner that before I left him
he granted me the license. Hereupon I was greatly
pleased, thinking myself now to possess all, when I
had nothing, for I had in my possession but three or
four ducats, f with which I bought two pictures,
painted on linen (because I had not one to place on
the altar), two straw beds, and a coverlet. I knew
of no house, and had nothing more to do with Alonso
Alvarez. A merchant of this city, a friend of mine,
who had always led a single life, and applied himself
to the performance of good works, especially to the
relief of prisoners, told me not to be afflicted, for
that he would find me a house : his name was Alonso
d’ Avila : he fell sick, however, and could not therefore
keep his promise. A few days before, there came to
Toledo a Franciscan friar, called Brother Martin de
la Cruz, a man of eminent sanctity. He stopped a
few days, and when he departed, he sent to me a
young man, a penitent of his, whose name was
* “Que era recia cosa que viniessen mugeres, que querian vivir
en todo rigor, y perfecion, y en cerramiento, y que los que no pas-
sabau nada desto, sino que se estaban en regalos, quisiesen estorbar
obras de tanto servicio de Dios.”
+ Ducats were both silver and gold. The silver ones were valued
at about 4s. 6d. t and the gold ones at 9s. 6d.
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80
FOUNDATION OF
Andrada : he was very poor, and his confessor told
him to do whatever I should order him. Being one
day in the church at mass, he came to speak with
me, telling me what that good father had com-
manded him, assuring me that he would do all he
could to serve me, though this would be only with
his person. I thanked him, and laughed heartily,
and so also did my companions, on seeing what a
help that holy man had sent us, for his garb was not
fit for conversing with Discalceate nuns.
When I now saw myself with a license, but with
no one to help me, I knew not what to do, nor
whom to apply to : but I remembered the young man
whom Father Martin de la Cruz had sent to me, and
I mentioned him to my companions, but they
laughed much at me, advising me not to attempt
such a thing, for that he would be sure to discover
the business. I would not, however, listen to them,
for (as he was sent by that servant of God), I was
was confident he would prove in some way useful,
and that he had not been sent without a mystery. I
sent for him accordingly, and gave him an account
of what had passed, strictly commanding him to
observe all possible secrecy ; and so I desired him to
look for a house, and for the hire of it I would give
him security: the money would be provided by
Alonso d' Avila, who, as I have said, fell ill. The
young man thought it would be very easy to find a
house, and assured me he would succeed. So the
next morning, being at mass in a church of the
Fathers of the Society of Jesus, he came to speak
with me, and told me that now he had found a
house, and had brought the keys with him, for it
was so very near, that we might go and see it : we
did so, and found it so convenient that we dwelt in
it almost a year. Very often, when I think of this
Foundation, I am astonished at the ways of God ; for
during three months (or at least more than two, I
do not remember which), certain rich persons went
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THE GLORIOUS ST. JOSEPHUS IN TOLEDO. 81
all round Toledo, seeking for a house, and could not
find one : and yet, when this poor young man went,
our Lord was pleased he should immediately find
one ; and when a monastery might have been erected
without any trouble, had I agreed with Alonso
Alvarez. I was not to do it, but quite the contrary,
in order that the foundation might be in poverty and
labour.
As the house suited us, I ordered immediate pos-
session to be taken, before anything else was done in
it, that so there might be no disturbance. Not long
after the above-mentioned, Andrada came to tell me
that the house would be free (empty) on that day,
and that we might send our furniture there : I told
him there was little to be done, for all we had were
but two straw beds and a coverlet, at which he
seemed astonished. My answer did not please my
companions, for they said, “ that as I let him know
we were so poor, he would perhaps be unwilling to
help us." I did not reflect on this, nor did he take
any notice of what I said, for He who bestowed on
him the will to help us, would also continue it for
the accomplishment of His work. And so He did,
for I think we could not surpass Andrada' s diligence
in preparing the house and procuring workmen. We
borrowed all that was necessary for saying mass;
and in the beginning of the night we went with a
workman to take possession of the house, carrying
with us a little bell, such as they ring at the Eleva-
tion, for we had no other : and thus, to my great fear,
we spent the night in preparing things : but I found
no place proper for a chapel, except in a room, which
was entered through another little house that stood
near it, and which also the landlady had let out to
us : but then certain women lived in it, to whom I
did not dare to say anything, lest they should dis-
cover us.
Everything being now ready, we began to open
a door through a partition-wall, which led into a
o
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82
FOUNDATION OF
small court. The women who were in the room,
as soon as they heard the blows, rose up in great
fear. We had great difficulty to pacify them ; for a
while they were inflexible, but did no harm, our
Lord appeasing them. When they saw what was
the matter, they allowed mass to be said at the
proper time.
I saw afterwards what a mistake; for then, on
account of the ardour which God gave us to accom-
plish his work, the inconveniences are not noticed ;
for when the mistress of the house (who was the
wife of a magorazgo*) learnt that her house was
converted into a church, she made a great noise :
but our Lord was pleased to pacify her, as she
thought that if she pleased us, we might purchase
the house from her. When the members of the
Council, however, were informed that a monastery
had been erected, for which they never intended to
grant a license, they became very angry, + and not
finding the Governor at home (for, after granting the
license, he was obliged to take a journey to some
place), they went to the house of a certain canon of
the church (whom I had privately acquainted with
the business), and told him how much they were
astonished at the boldness of a silly woman, that
against their wish had dared to erect a monastery.
He answered them as if he knew nothing, and
endeavoured to soften them as well as he could,
telling them “ how I had done the same in other
places, and that I would never have done this with-
out sufficient authority.” I don't know how many
days after this it was, that they sent us an “ ex-
communication,” J forbidding mass to be said until
we had produced the authority by which we had
acted. I answered them mildly, that I would do
* I cannot find an English word corresponding with the Spanish,
which means the first-born son, who possesses the right of primo-
geniture.
f u Estaban muy bravos.”
+ “Descomunidn.”
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THE GLORIOUS ST. JOSEPHUS IN TOLEDO. 83
what they commanded, though I was not obliged to
obey them in this respect. Accordingly, I requested
Don Pedro Manrique (the gentleman of whom I have
spoken) to go and explain matters, and show them
the authority. He did so, and thus they were
satisfied, especially as the monastery was already
finished, otherwise we should have had much trouble.
For some days we continued with only two straw-
beds and a coverlet, without any other furniture : even
on the very day possession was taken we had not so
much as a chip to broil a sprat with, till our Lord
moved some one — I know not whom — to place in the
church a faggot of wood, whereby our want was sup-
plied. During the nights we felt the cold very much,
though we covered ourselves with the mantles and
coverlets which we had brought with us. It may
seem impossible, that living in the house of that
lady who loved me so much, we should yet be in so
great poverty : there is no other reason but that our
Lord wished we should experience the advantage of
this virtue. I asked for nothing, for I dislike being
a burden to any one ; and she may perhaps not have
adverted to our poverty, for I am already indebted
to her much more than she can give me.
But this was a great benefit to ourselves ; for so
great were the joy and interior consolation we ex-
perienced, that often-times I call to mind what
treasures our Lord keeps locked up in these virtues.
It seems to me, that the poverty we endured was a
kind of sweet contemplation, though it continued
but for a short time, for presently Alvarez himself
and others came and supplied us with more than we
wanted. And truly, my sadness was then so great,
that I seemed to be like one who, possessed of many
precious jewels, had them all stolen, and was thus
left poor : just so was I afflicted at the loss of my
poverty, and my companions also were the same :
and when I saw them sorrowful, I inquired what
was the matter ? They replied : “ What have we to
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